# data[].attributes.headline
16.3 Final Recording of Film Analysis Presentation

# data[].attributes.subject
16.3 Final Recording of Film Analysis Presentation

# data[].attributes.attachment_link.title
Loom | Send a video. Not a thousand words.

# data[].attributes.attachment_link.description
Get your message across with instantly shareable videos for work. Capture your screen, record your front-facing camera, and narrate it all at once, then instantly share with a simple link.

# data[].attributes.headline
15.5 Psychological Adaptation and Mental Health Discussion

# data[].attributes.subject
15.5 Psychological Adaptation and Mental Health Discussion

# data[].attributes.body
1. One major theme that stood out to me is that African Americans' stress level is higher than Whites. This is due to economic, racial, and mental health issues. AA suffers from unemployment and gets discriminated against. Whites have less stress because they are most likely to get opportunities. AA experience chronic mundane stress which can stop them from succeeding.
2. It affects the mental psyche of the African American community because stress can leave to mental disorders. For example, anxiety, depression, imposter syndrome, and much more. When individuals have problems caused by society, it's hard to face the world. Having a negative environment causes people to not believe in themselves and fail.
3. Three strategies to address the issues in the African American community are psychologist help, a positive environment, and financial support. Getting professional helps individuals have a healthy mind and body. It creates a positive environment and opens doors.
4.  In the article, African Americans develop mental health conditions like anyone else. They experience trauma as a result of living within a society of systemic racism. African Americans experience traumatic scenes like George Floyd. It creates fear and stress among police officers.

# data[].attributes.attachment_link.title
Understanding Mental Health in Black Communities | McLean Hospital

# data[].attributes.attachment_link.description
The topic of mental illness is often taboo in Black communities. If we eliminate this stigma, can we help people get the mental health care they need?

# data[].attributes.body
1. There’s mistrust among the African American communities because there was a case where two sisters, one being mentally disabled. They were sterilized without their consent. There was sterilization abuse in clinics. It was a trend with people of color. Some clinics receive funds and they lie to innocent individuals. They can inject you without your consent because they’re poor and those health care systems believe individuals won’t fight back.
2. African Americans can’t rely on the Medical system fosters because they don’t provide equal resources in systems. Some public clinics let patients die because they need to “wait” for their turns yet they’re in a death condition. Other times, patients need higher doses for their conditions and mistreat them by not giving them. Also, the cost of health care is too expensive for families.

3. One program that has helped millions of people in the United States is Obama Care. This program has helped families with low income have health care, even if they're immigrants. Another strategy would be to lower the cost of medicine. The government should partner up with medical systems and lower the cost because many families can't afford the medicine that's prescribed. The last strategy would be hiring potential doctors who know their job. Cities are divided into high or lower income, but it shouldn't justify putting doctors with no experience to serve patients.
4. This article highlights that African Americans are most likely to fear and mistrust their clinics due to them experimenting on them. Also, these issues happen to poor communities. White people don't face challenges with "experimentations" because of their race.
5. One thing I learned in this unit was the corruption and fear people of color face in medical systems in the United States. I learned about the two sisters who were taken advantage of and sterilized. It's cruel and awful how people hurt others to experiment. I can imagine those poor babies getting drugged and without their consent. Yet, the clinic believes they won't fight back because of their race and social class. This case stood out to me because I've seen discrimination against people of color in medical systems. People of color struggle to get health care because it can be too expensive or clinics won't accept them at all.

# data[].attributes.attachment_link.readable_text
Your access to the NCBI website at www.ncbi.nlm.nih.gov has been temporarily blocked due to a possible misuse/abuse situation involving your site. This is not an indication of a security issue such as a virus or attack. It could be something as simple as a run away script or learning how to better use E-utilities, http://www.ncbi.nlm.nih.gov/books/NBK25497/, for more efficient work such that your work does not impact the ability of other researchers to also use our site. To restore access and understand how to better interact with our site to avoid this in the future, please have your system administrator contact info@ncbi.nlm.nih.gov.

# data[].attributes.attachment_link.description
Your access to the NCBI website at www.ncbi.nlm.nih.gov has been temporarily blocked due to a possible misuse/abuse situation involving your site. This is not an indication of a security issue such as a virus or attack.

# data[].attributes.body
1. The significant differences in religious and spiritual practices between the African American community and the larger community are African Americans are more religious than any other group. They are committed and attend church regularly. ⅔ of African Americans reported being in a religious establishment. Also, a common feature to Africans is the belief in mystical power and the belief in mystical forces or powers in the universe. For Africans, it is seen as a philosophy of life and cannot separate from their community religion.

2.Older African Americans attend Black Protestant churches because they are part of the Silent generation in which they identify Black denominations while black millennials had a lower percentage. However, Black millennials are still more religious than any other group, and they at least pray and attend religious services daily.

3. Attending church can help African Americans’ mental health. It is proven by the Pew Research Center, which states that individuals who attend church regularly seek help and guidance in their problems. They seek spiritual help and personal problems from the clergy. This helps them stress and find peace with their religion.

4. The article I chose because it goes beyond on African Americans attending church. It explains why Africans Americans attend religious services and how it helps them. I learned that it helps grow their faith and hope in their lives. By praying, they find answers and look at solutions on the racial issues they face. They also attend black congregations

5. One thing that stood out to me in the Unit was the religious difference between African Americans and other racial groups. Respectfully, I didn’t think African Americans had a higher commitment than Hispanics. I attend church every week and I see my surroundings. I had assumed all this time African Americans don’t attend church as much. However, this lesson and readings have taught me I was wrong and they are involved after all.

# data[].attributes.attachment_link.provider_name
Pew Research Center's Religion & Public Life Project

# data[].attributes.attachment_link.readable_text
Most Black worshippers attend predominantly Black congregations and see a role for religion in fighting racial injustice, but generational patterns are changing
By Besheer Mohammed, Kiana Cox, Jeff Diamant and Claire Gecewicz
Religion has long figured prominently in the lives of Black Americans. When segregation was the law of the land, Black churches - and later, mosques - served as important spaces for racial solidarity and civic activity, and faith more broadly was a source of hope and inspiration.

Today, most Black adults say they rely on prayer to help make major decisions, and view opposing racism as essential to their religious faith. Also, predominantly Black places of worship continue to have a considerable presence in the lives of Black Americans: Fully 60% of Black adults who go to religious services - whether every week or just a few times a year - say they attend religious services at places where most or all of the other attendees, as well as the senior clergy, are also Black, according to a major new Pew Research Center survey. Far fewer attend houses of worship with multiracial congregations or clergy (25%) or congregations that are predominantly White or another race or ethnicity, such as Hispanic or Asian (13%).

But these patterns appear to be changing. The survey of more than 8,600 Black adults (ages 18 and older) across the United States finds that young Black adults are less religious and less engaged in Black churches than older generations. Black Millennials and members of Generation Z are less likely to rely on prayer, less likely to have grown up in Black churches and less likely to say religion is an important part of their lives. Fewer attend religious services, and those who do attend are less likely to go to a predominantly Black congregation.

For example, roughly half of Black Gen Zers (born after 1996) who go to a church or other house of worship say their congregation and clergy are mostly Black, compared with two-thirds of Black Baby Boomers and members of the Silent Generation who say this.

Protestantism has long dominated the Black American religious landscape, and still does. The survey shows that two-thirds of Black Americans (66%) are Protestant, 6% are Catholic and 3% identify with other Christian faiths - mostly Jehovah's Witnesses. Another 3% belong to non-Christian faiths, the most common of which is Islam.

But about one-in-five Black Americans (21%) are not affiliated with any religion and instead identify as atheist, agnostic or "nothing in particular," and this phenomenon is increasing by generation: Roughly three-in-ten Black Gen Zers (28%) and Millennials (33%) in the survey are religiously unaffiliated, compared with just 11% of Baby Boomers and 5% of those in the Silent Generation.

Defining Black congregations

To help analyze survey data, this report splits Black Protestants' places of worship into three categories - (1) Black congregations, (2) White or other race congregations, (3) and multiracial congregations - based on the respondent's description of their congregation and clergy.

Black churches/congregations are those where the respondent said that all or most attendees are Black and the senior religious leaders are Black.

White or other race churches/
congregations are those where the respondent said that most attendees are White, most are Asian, most are Hispanic, or most are of a different (non-Black) race, AND most or all of the senior religious leaders are of the same non-Black race as one another.

Multiracial churches/congregations are primarily those where the respondent said that no single race makes up a majority of attendees. This category also includes smaller numbers of congregations where the majority of the congregation is not Black, but senior religious leader(s) are Black; congregations where all or most attendees are Black, but the senior religious leaders are not; and congregations where the senior religious leadership is multiracial, regardless of the race of the congregation.

Black Protestants are particularly likely to worship in congregations where most of the laypeople, as well as the senior clergy, are Black. Two-thirds of Black Protestant churchgoers say they attend this type of congregation. By contrast, majorities of Black Catholics and Black adults of other faiths say their congregations and religious leaders are multiracial, mostly White, or mostly some other race.

Nonetheless, there is a broad consensus among Black Americans of all faiths that predominantly Black churches have played a valuable role in the struggle for racial equality in U.S. society. Roughly three-quarters of Black adults surveyed say that Black churches have played at least "some" role in helping Black people move toward equality - including three-in-ten who say Black churches have done "a great deal" - while roughly half say Black Muslim organizations such as the Nation of Islam have contributed at least some in this regard. (See Chapter 10 for more on the history of religion among Black Americans.)

That so many Black Americans worship in Black congregations - and value their role in seeking equal rights - suggests that preserving them as institutions might be a high priority. Yet just a third (33%) of Black Americans say historically Black congregations should preserve their traditional racial character. Most (61%) say these congregations should become more racially and ethnically diverse. This is the majority view among those who attend Black congregations as well as those who do not.

Furthermore, while 34% of Black Americans say that if they were looking for a new congregation, it would be "very important" or "somewhat important" for them to find a congregation where most other attendees shared their race, most (63%) say this would be either "not too important" or "not at all important." Higher priorities include finding a congregation that is welcoming and that offers inspiring sermons. Again, this pattern holds regardless of whether respondents currently attend a predominantly Black congregation.

If most Black Americans say these congregations should diversify and the race of other attendees isn't a top priority to them, what leads so many Black Americans to attend predominantly Black congregations? The survey indicates that Black congregations are distinctive in numerous ways beyond just their racial makeup. Sermons are a prime example: Black Americans who attend Black Protestant churches are more likely to say they hear messages from the pulpit about certain topics - such as race relations and criminal justice reform - than are Black Protestant churchgoers who attend multiracial, White or other race churches. And Protestants who go to Black congregations are somewhat less likely than others to have recently heard a sermon, lecture or group discussion about abortion.

Black churches also have a distinctive atmosphere for worship. Protestants who worship in predominantly Black churches are more likely than other Black Americans to say their congregations feature worshippers calling out "amen" or other expressions of approval (known as call and response). They also are more likely to feature expressive forms of worship that include spontaneous dancing, jumping or shouting. And 54% of Protestants in Black congregations say the services they attend feature speaking or praying in tongues, a practice associated with Pentecostalism.

Taken as a whole, about half of congregants who attend Black Protestant churches report that the services they attend feature all three of these practices at least some of the time, compared with roughly a quarter of Black Protestants in White or other race churches and 18% of Black Catholics.

These are among the key findings of a survey of 8,660 Black Americans, conducted from Nov. 19, 2019, to June 3, 2020. While previous surveys on religion have included small or medium-sized samples of Black respondents, and other surveys with larger samples have asked questions about religion as one of multiple topics, this is Pew Research Center's first large-scale, nationally representative survey designed primarily to help understand distinctive aspects of Black Americans' religious lives. For more information on how the survey was conducted, see the Methodology.

This report is the first in a series of Pew Research Center studies focused on describing the rich diversity of Black people in the United States. The survey included not only single-race, U.S.-born African Americans but also Americans who identify as both Black and some other race or Black and Hispanic, as well as Black people who live in the U.S. but were born outside of the country.

Many findings in this survey highlight the distinctiveness and vibrancy of Black congregations, demonstrating that the collective entity some observers and participants have called "the Black Church" is alive and well in America today. But there also are some signs of decline, such as the gap between the shares of young adults and those in older generations who attend predominantly Black houses of worship. This gap is a result of two distinct pressures.

First, younger Black Americans, like younger Americans more generally, are less religious than their elders. Black Millennials (49%) and members of Generation Z (46%) are about twice as likely as Black members of the Silent Generation (26%) to say they seldom or never attend religious services at any congregation. Second, among Black adults who do attend religious services, the youngest adults are less apt to attend Black congregations than the oldest adults. Among Black Gen Zers who attend religious services at least yearly, about half (just 29% of all Black Gen Zers) say they go to a Black congregation. By contrast, among Black Americans in the Silent Generation who attend religious services at least yearly, fully two-thirds (which is 49% of all Black Americans in the Silent Generation cohort) attend Black congregations.

Additional findings suggest that, over the long term, fewer Black families with children have been going to Black congregations. While nearly nine-in-ten members of the Silent Generation (87%) say they grew up attending religious services at a congregation where most or all other attendees were Black, a smaller majority (64%) of Generation Zers say this about their more recent childhoods.

When asked to assess the influence of predominantly Black churches in their communities, nearly half of Black adults (47%) say that Black churches are less influential today than they were 50 years ago. Three-in-ten say they are more influential, and about one-in-five say they hold the same amount of sway.

Black Americans more religious than the U.S. public overall

In conjunction with this study, researchers also asked some of the same questions of 4,574 Americans who do not identify as Black or African American. The findings show that Black Americans are more religious than the American public as a whole on a range of measures of religious commitment. For example, they are more likely to say they believe in God or a higher power, and to report that they attend religious services regularly. They also are more likely to say religion is "very important" in their lives and to be affiliated with a religion, and to believe prayers to ancestors have protective power and that evil spirits can cause problems in a person's life.

In addition to being more religious by these measures, Black Americans' views on other topics involving religion or religious groups differ from those of the general population. For example, Black Americans are more likely than Americans overall to view opposition to racism as essential to what it means to be a religiously faithful or moral person. And they are more likely to credit predominantly Black Muslim organizations, such as the Nation of Islam, with a role in helping Black people move toward equality in the U.S.

Black Protestants stand out from Protestant churchgoers of other races. Black Protestants are far more likely to go to a church that has highly expressive worship that includes shouts of "amen," spontaneous dancing, jumping or shouting, and speaking in tongues. And they are less likely than U.S. Protestants overall to report hearing sermons on abortion, but more likely to say they have heard sermons about race relations or criminal justice reform. (While most respondents participated in this survey in early 2020 - prior to May 2020, when a Minneapolis police officer killed George Floyd, sparking nationwide protests - more recent polling from July 2020 supports this pattern, showing Black Protestants to be far more likely than Protestants of other races to have recently heard sermons supporting the Black Lives Matter movement.)

Religiously unaffiliated Black Americans

As is true within the general U.S. population, the share of people who do not identify with any religion is increasing among Black Americans. This religiously unaffiliated category (sometimes called religious "nones") includes those who describe themselves as atheist, agnostic or "nothing in particular" when asked about their religion. Most Black religious "nones" (18% of all Black Americans) identify as "nothing in particular," while far fewer describe themselves as agnostic (2%) or atheist (1%). The survey finds, furthermore, that many Black religious "nones" hold favorable views about Black churches and show numerous signs of religious or spiritual engagement.

For example, most religiously unaffiliated Black Americans credit Black churches with helping Black Americans move toward equality. This is true whether they identify as "nothing in particular" (66%) or as atheist or agnostic (also 66%). (Because so few Black Americans identify as atheist or agnostic, the two groups are analyzed together throughout this report.) In addition, most Black religious "nones" say that predominantly Black churches today have either "too little" influence in Black communities (35%) or "about the right amount of influence" (43%). Just one-in-five (19%) say predominantly Black churches have "too much influence."

Several religious beliefs and practices are common among Black "nones." Nine-in-ten say they believe in God or a higher power. Just over half report praying at least a few times a month. Similar shares say they rely, at least a little, on prayer and personal religious reflection when making major life decisions, and that they believe evil spirits can cause problems in a person's life. About half of Black religious "nones" say they believe in reincarnation, and a little more than a third believe that prayers to ancestors can protect them from harm.

By these measures, religiously unaffiliated Black adults are a lot more religious than unaffiliated adults in the U.S. general population. For example, they are more likely to believe in God or a higher power (90% vs. 72%) and to pray at least a few times a month (54% vs. 28%).

Religion and gender

Women make up a small minority of religious leaders at Black Protestant churches, according to the National Congregations Study, and media accounts suggest it is uncommon for women to be named to lead large Black congregations. Yet the survey shows that the vast majority of Black Americans - women (87%) and men (84%) alike - say women should be allowed to serve as senior religious leaders of congregations.

Black Americans also typically express egalitarian views on other issues relating to gender norms. For example, among men and women and across religious groups, most say they believe that mothers and fathers who live in the same household should share parenting and financial responsibilities equally.

In addition, Black Americans are almost as likely to say opposing sexism is essential to what it means to be a faithful or moral person as they are to say the same about opposing racism - and, again, men and women are equally likely to report this view.

However, other survey findings suggest that the culture at many Black congregations emphasizes men's experiences and leadership more than women's. Black Americans are much less likely to have heard sermons, lectures or group discussions about discrimination against women or sexism than about racial discrimination. In addition, Black Americans are much more likely to say their congregations strongly emphasize that men should financially support their families and be role models in Black communities than to say that they emphasize these same things for women. In fact, of the four roles asked about in the survey, the only one that congregants say is emphasized equally for men and women is being an involved parent.

Though gender is a key focus throughout the report, Chapter 7 looks specifically at the intersection of gender, sexuality and religion in more detail.

African and Caribbean immigrants

One advantage of surveying a large sample of Black Americans is that it is possible to analyze the views of the growing share of Black Americans who are immigrants to the U.S.

Immigrants from sub-Saharan Africa make up 5% of the Black adult population, and they stand out in the survey findings in numerous ways for more active religious behavior and more conservative social views.

Only 6% of all African immigrants are religiously unaffiliated, far fewer than the share of U.S.-born Black adults who are unaffiliated. African immigrants are less likely to identify as Protestant than are U.S.-born Black Americans, and more likely to identify as Catholic or with non-Christian faiths. African immigrants also are more likely than other Black Americans to say religion is very important in their lives, to report that they attend religious services regularly, and to believe that people of faith have a religious duty to convert nonbelievers.

African immigrants also tend to be more supportive of traditional gender norms than U.S.-born Black adults. For example, they are more likely to say that mothers should be most responsible for taking care of children and that fathers should be most responsible for providing for the family financially - though the prevailing opinion is still that both parents should be equally responsible for both functions. In addition, African immigrants are much less likely to say that homosexuality should be accepted by society.

A slightly larger share of Black adults were born in the Caribbean (6%). Like African immigrants, Black Americans from the Caribbean are more likely than U.S.-born Black adults to be Catholic, though they are about equally likely to be religiously unaffiliated. Caribbean-born immigrants are no more likely than U.S.-born Black Americans to say religion is very important in their lives or that they have a religious duty to convert nonbelievers.

Political partisanship

Most Black Americans (84%) are Democrats or lean toward the Democratic Party. Just 10% say they are Republicans or lean Republican.

In several ways, the religious lives of Black Democrats and Republicans are similar. They are about equally likely to identify with a religion, to say religion is very important in their lives and to attend religious services at least once a week. The lack of a partisan divide on these measures of religious commitment contrasts with patterns seen among White Americans; White Republicans tend to be more religious than White Democrats.

Though they have similar rates of attendance, there are some differences between Black Democrats and Black Republicans when it comes to the types of congregations they attend. Fewer than half of Black Republicans who attend religious services go to a Black congregation (43%), compared with 64% of Black Democrats. And Black Republicans are more likely than Black Democrats to go to congregations where most attendees are White (22% vs. 11%).

In addition, as in the larger public, Black Democrats are more likely than Republicans to say that abortion should be legal and that homosexuality should be accepted by society. And among Black Christians, Democrats are more likely than Republicans to say that opposing racism and racial discrimination, as well as opposing sexism or discrimination against women, are essential to what being a Christian means to them - though more than half of all Black Christians in both parties say these are essential.

Roadmap to the report

The remainder of this report explores these and other findings in more detail. Chapter 1 describes six focus group discussions and highlights some of the reasons Black Americans value Black congregations. Chapter 2 examines the religious affiliations of Black Americans in more detail. Chapter 3 explores some common Christian beliefs as well as other forms of spirituality among Black Americans. Chapter 4 reports how frequently Black Americans engage in a range of religious and spiritual practices. Chapter 5 examines the impact that religion and church have on the everyday lives of Black Americans. Chapter 6 looks more closely at the role race plays in the religious experience of Black Americans. Chapter 7 analyzes views on gender and sexuality and how they are related to religion. Chapter 8 describes how political preferences, engagement and views on social and political topics vary across different types of congregations. Chapter 9 summarizes interviews with 30 Black Protestant clergy from around the country about issues affecting their churches. And Chapter 10 offers a brief overview of Black religious history in the United States, with an emphasis on efforts by religious groups to deal with racism and its effects.

# data[].attributes.attachment_link.title
Faith and Religion Among Black Americans

# data[].attributes.attachment_link.description
Most Black worshippers attend predominantly Black congregations and see a role for religion in fighting racial injustice, but generational patterns are changing By Besheer Mohammed, Kiana Cox, Jeff Diamant and Claire Gecewicz Religion has long figured prominently in the lives of Black Americans.

# data[].attributes.body
1. One major theme that stood out to me is the high pregnancies Black women face. This theme stood out to me because ages 15-19 get pregnant which is really young.  During that age, most are finishing high school or entering their first year in college. It stood out to me because their maturity hasn’t fully developed, but a kid coming speeds into adulthood. White women are less likely to get pregnant, and I believe it has to do with parenting and their communities.

2. The theme I chose affects the African American community because Black single motherhood means less stability to grow and less wealth. For instance, they are so young they don’t have a job or parents may not support them. Some drop out of school and don’t receive their education to pursue a career. It can also affect mothers' health.

3. A strategy that can be used to improve my selected theme is to have mental and physical support from family and school. African American and other groups don’t get the education they need when it comes to sexual activity. There has been lack of support for teenagers.

4.The resource I found for my theme is significant to this unit material because it highlights the struggles black and Hispanic girls' pregnancies more than white girls before they leave adolescence. It revealed that these girls utilize the  U.S. Department of Health and Human Services. They also point out that teens don’t get sex education, which can prevent pregnancy in adolescence.

5. One thing that I learned in this unit is that African Americans have a higher rate in drug arrest. It means that drug is affecting African communities. When an individual consumes alcohol or drugs, it can lead to family problems, financial problems, and lack of education.

# data[].attributes.body
1. Code switch means people who speak multiple languages move between two or more to change the way they express themselves. To not interfere with their lives, African Americans use code-switching. In their jobs, some might have to act in certain ways and dress differently because it goes against peopleś preferences. This is stopping African Americans to be themselves.

2. It threatens true diversity. For example, African Americans act in certain ways to show they are non-threatening people of color. They need to be careful or else a ¨ghetto¨ word can slip out and be viewed differently.

3. The effects of code-switching intersect with people's mental health people it makes them switch personalities every time. It becomes consuming when you act one way or another with different people. It can be stressful trying to keep up and now accepting yourself due to what others think. One is constantly showing an edited version of ourselves.

4. I picked this article because it highlights college students' code-switching. I learned that African American and Hispanic college students feel the need to change the way they express themselves when they are around people with different racial backgrounds. Also, I learned that black adults who don't attend college don't code-switch as students who have thousands of racial backgrounds. Black adults are themselves and don't feel the pressure like a student.

5. One strategy that can help the African American community is to embrace their true identity. It's difficult changing yourself and communicating a different way because you feel "left" out. Everyone should educate themselves because not everyone has the same background and express themselves differently. Also, love yourself and be who you are.

6. One thing I found interesting in this unit is code-switching. I have done it before because my surroundings are different people. I wasn't aware of the term code-switching and its definition. I can confirm people of color may change theirs and feel odd. It's sad that one can't be ourselves but I believe we should embrace our culture and race. In this chapter, I learned to be yourselves and not educate our kids with "no, don't say that in front of white people."

# data[].attributes.attachment_link.readable_text
Black and Hispanic Americans are more likely than their white counterparts to say they at least sometimes feel the need to change the way they express themselves when they are around people with different racial and ethnic backgrounds - a phenomenon sometimes called " code-switching." And black college graduates, particularly those under 50, are especially likely to feel this is necessary.

Overall, four-in-ten black and Hispanic adults and a third of whites say they often or sometimes feel the need to change the way they talk around others of different races and ethnicities, according to a survey conducted earlier this year by Pew Research Center.

Among black adults, 48% of those with at least a four-year college degree say they often or sometimes feel the need to code-switch, compared with 37% of those who do not have a college degree. Among Hispanic and white adults, there are no significant differences by education.

Black adults who do not have a college degree are nearly twice as likely as black college graduates to say they never feel the need to code-switch (38% vs. 20%).

In addition to educational differences, age plays a role when it comes to code-switching among black Americans. Younger black adults are more likely than their older counterparts to report feeling the need to switch how they express themselves when they are among people of different racial and ethnic backgrounds.

This age gap is particularly apparent among black adults with college degrees: 53% of black college graduates under age 50 say they often or sometimes change how they express themselves around people with different racial and ethnic backgrounds, compared with 38% of black college graduates ages 50 and older.

A separate Pew Research Center study in early 2019 found differences by education level in black Americans' experiences with racial discrimination. Although overwhelming majorities of black adults of all education levels say they have personally experienced discrimination or been treated unfairly because of their race or ethnicity, those with at least some college experience are more likely to say this than those with a high school education or less.
Note: See full topline results and methodology.

# data[].attributes.attachment_link.title
Younger, college-educated black Americans are most likely to feel need to 'code-switch'

# data[].attributes.attachment_link.description
Black and Hispanic Americans are more likely than their white counterparts to say they at least sometimes feel the need to change the way they express themselves when they are around people with different racial and ethnic backgrounds - a phenomenon sometimes called " code-switching."

# data[].attributes.body
1. State the most important thing that you learned from this unit's readings and how it has deepened your understanding of Black male and female interpersonal and close relationships.

The most important thing that I learned in this unit reading and caught my eye was interpersonal attraction. I always wonder how we are attracted to others or what we look into. I didn’t know there were two types of attraction: Proximity and Similarity. I believe this is important because we express our emotions and preferences. My attraction is proximity because I tend to like people who live around me, they don't need to have the same beliefs and opinions as me. It has deepened my understanding of Black male and female interpersonal and close relationships because the top characteristic of mates is important. The chart shows the difference between males’ and females’ desires which is completely different. One can look into a relationship that has different goals or perspectives. It can also affect marriages for instance no one is providing in the house and having different goals can challenge one another. For instance, a partner can be interested in their education yet the other doesn’t believe in “education '' to bring something good.

2.  How do long-standing stereotypes in the media of African American females being portrayed as property (i.e. in rap videos etc.) affect the psyche of those seeing these images and the African American woman's dating prospects?

The stereotypes in media of African American females portrayed in different properties can affect the psyche of those seeing those images because they believe all women will do that and aren't “loyal” to their partners. In reality, they don’t know the reason why they’re doing that. Some use them for their finances. Most people see them differently as “sexual” things. This can affect African American women dating prospects because they can get scared of being hurt or not taken seriously by their partner.

3. What factors are contributing to the rising number of single Black unmarried females?

Some factors are not marrying someone outside their group (race). They are most likely to marry men who are outside of their education. Some are scared to have kids because they face double jeopardy and face challenges in the labor market because of race.

4. Why is there a stigma in the African American community against the LGBTQ community?

There’s a stigma in the African American community against the LGBTQ community because society makes them look different than everyone else. For example, in school counselors and teachers aren’t open about sexuality and can bash students without even knowing their students. They don’t make the subject important and walk students in their preferences. Another example would be religion. Some individuals grow with the idea of liking the same gender as a “sin” which stops them from coming out.

5. Find one resource that helps you understand these themes and post it to your padlet. State the resources' significance to this unit's material.

I picked this article because it focuses on the struggle LGBTQ African American families face. It’s sad how family rejection and social isolation keep increasing, instead of having family’s support their members. In this article, I learned that American Americans lack social support and rely on the acceptance of parents, religion, communities, and schools.  I learned that families reject and don’t accept because they grow up with the mindset that it’s not okay. They rather walk away and now know anything from an LGBTQ family member. This affects individuals because they’re not happy and society continues to discriminate against them.

# data[].attributes.attachment_link.readable_text
Abstract

Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ) youth are at an increased risk for social isolation and family rejection. This is particularly true in African American communities where there is an increased lack of social support and acceptance for LGBTQ youth from their biological families, communities, churches, schools and healthcare systems. To counteract the social isolation and develop a sense of community, African American LGBTQ youth often form chosen or created families, with peers and older LGBTQ persons that mimic nuclear family structures, to cope with rejection at home and in their communities. These resilient social networks are created with varying sets of rules and relationship dynamics that may directly impact the social determinants of health among this community. The purpose of this manuscript is to systematically review the literature on African American LGBTQ youth and created families and identify patterns about the unique experiences of African LGBTQ youth who participate in these systems.

# data[].attributes.attachment_link.title
We Are Family: Chosen and Created Families as a Protective Factor Against Racialized Trauma and Anti-LGBTQ Oppression Among African American Sexual and Gender Minority Youth

# data[].attributes.attachment_link.description
(2020). We Are Family: Chosen and Created Families as a Protective Factor Against Racialized Trauma and Anti-LGBTQ Oppression Among African American Sexual and Gender Minority Youth. Journal of GLBT Family Studies: Vol. 16, Redefining Collectivism: Family and Community among Sexual and Gender Diverse People of Color and Indigenous People, pp.

# data[].attributes.headline
9.6 Thesis, Direction and Resources for Critical Analysis Project

# data[].attributes.subject
9.6 Thesis, Direction and Resources for Critical Analysis Project

# data[].attributes.attachment_link.description
Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.

# data[].attributes.body
1. What are the strengths of Black neighborhoods and communities and how have they manifested over time?

The strengths of Black neighborhoods and communities are understanding one another. The social and discrimination African Americans have faced they have supported one another and collaborated solutions for the community. For example, they look out for their children. As they face struggles, they know how to prevent and keep an eye out. I believe when someone becomes resilient like African Americans especially throughout America’s racism. Their emotional experience has grown better.

2. WEAKNESSES: What are the weaknesses of Black neighborhoods and communities and state one solution to an issue you have raised?
A weakness of Black neighborhoods and communities is the household income. It is proven that African Americans earn less than White people. Some families (not all) struggle to find jobs. A solution would be as a community, everyone needs to work hard and look everywhere. When individuals don’t work it reflects on the city they live in. You can’t offer anything back to your community due to financial issues. Everyone prospers when they have their own money and provide for themselves.

3. OPPORTUNITIES: What are three ways in which Black neighborhoods and communities could play a role in the progressive movement of the Black community?
Three ways the Black neighborhoods and communities can play a role in the progressive movement is having rights. African Americans' education will use these rights like voting. These rights will let individuals project their voices in political movements. Another example would be discrimination against each other. It is proven by many social issues that hate crimes against the same race occur. If we want to improve and progress, then we can’t cause damage to each other because we know the struggles of being of color in America. Last, give individuals the opportunity to start a new life without having to carry ancestors’ “slavery” term. Giving them the chance to work and live in a nice neighborhood and now be able to get loans.

4. TREATS: What is three ways in which Black neighborhoods and communities could have a detrimental effect on the progressive movement of the Black community?
Treats Black neighborhoods live in a community where stereotypes are allowed. Due to the person doing something bad, it affects everyone. Inequality plays a role too. For instance, people refer to them as “ghetto”. It's a slang term that all communities are the same. African American families lack resources where their city takes place. They don’t have educational and employment opportunities. This affects their progressive movement because they can’t pursue higher education and increase finances. Last, family and community behavior are affected because all the hatred on traumas can be reflected in family members such as anger.

5. I picked this article because it gave me a better understanding of the Progressive era. I wasn’t sure what African Americans experienced during that time and what actions they took. This article points out important people who fought for rights and equality. It gave me the definition of the Progressive era. For example, the segregation African Americans had to go through and how some cases were unconstitutional after taking it to the supreme court.

6. Something I learned in this Unit was the importance of the progressive movement. I found the redlining law interesting because it is still happening today. People are being segregated but in reality, it is reflected in people’s opportunities.  For example, Latino struggle to get the same educational and employment opportunities because they’re immigrants and get racial comments. Redlining is stopping individuals' goals to prosper in their community and home.

# data[].attributes.attachment_link.readable_text
The Progressive Era spanned the years from 1890-1920 when the United States was experiencing rapid growth. Immigrants from eastern and southern Europe arrived in droves. Cities were overcrowded, and those living in poverty suffered greatly. Politicians in the major cities controlled their power through various political machines. Companies were creating monopolies and controlling many of the nation's finances.

A concern emerged from many Americans who believed that great change was needed in society to protect everyday people. As a result, the concept of reform took place in society. Reformers such as social workers, journalists, educators, and even politicians emerged to change society. This was known as the Progressive Movement.

One issue was consistently ignored: the plight of African Americans in the United States. African Americans were faced with consistent racism in the form of segregation in public spaces and disenfranchisement from the political process. Access to quality healthcare, education, and housing was scarce, and lynchings were rampant in the South.

To counter these injustices, African American reformists also emerged to expose and then fight for equal rights in the United States.

Booker T. Washington was an educator who established the Tuskegee Institute. Washington argued that African Americans should learn trades that would offer them the opportunity to be progressive citizens. Instead of fighting against discrimination, Washington argued that African Americans should use their education and knowledge to become self-sufficient in American society and not in competition with white Americans.

W.E.B Du Bois was the founder of the Niagara Movement and later the NAACP, Du Bois disagreed with Washington. He argued that African Americans should consistently fight for racial equality.

Ida B. Wells wasa journalist who wrote about the horrors of lynching in the South. Wells work made her a muckraker, one of several white and black journalists who wrote news stories about social, political, and economic conditions that led to changes. Wells reporting led to the development of the Anti-Lynching Campaign.

National Association of Colored Women was established in 1896 by a group of middle-class African American women. The goal of the NACW was to develop the economic, moral, religious and social welfare of women and children. The NACW also worked to end social and racial inequality.

Niagara Movement was developedin 1905 by William Monroe Trotter and W. E. B. Du Bois. Trotter and DuBois' mission was to develop an aggressive way of fighting racial inequality.

National Association for the Advancement of Colored People was an outgrowth of the Niagara Movement and was established in 1909. Since then the organization has been essential to fighting social and racial inequality through legislation, court cases, and protests.

National Urban League was established in 1910, this organization's mission was to end racial discrimination and provide economic empowerment to African Americans who migrated from southern rural areas to northern cities through the Great Migration.

One of the major initiatives of the Progressive Era was the women's suffrage movement. However, many organizations that were established to fight for the voting rights of women either marginalized or ignored African American women.

As a result, African American women such as Mary Church Terrell became dedicated to organizing women on the local and national level to fight for equal rights in society. The work of white suffrage organizations along with African American women's organizations ultimately led to the passing of the Nineteenth Amendment in 1920, which granted women the right to vote.

While mainstream newspapers during the Progressive Era focused on the horrors of urban blight and political corruption, lynching and the effects of Jim Crow laws were largely ignored.

African-Americans began publishing daily and weekly newspapers such as the "Chicago Defender," "Amsterdam News,"​ and the "Pittsburgh Courier" to expose the local and national injustices of African Americans. Known as the Black Press, journalists such as William Monroe Trotter, James Weldon Johnson, and Ida B. Wells all wrote about lynching and segregation as well as the importance of becoming socially and politically active.

Monthly publications such as "The Crisis," the official magazine of the NAACP and Opportunity, published by the National Urban League became necessary to spread the news about the positive achievements of African Americans as well.

Although the African American fight to end discrimination did not lead to immediate changes in legislation, several changes did take place that impacted African Americans. Organizations such as the Niagara Movement, NACW, NAACP, NUL all resulted in building stronger African-American communities by providing healthcare, housing, and educational services.

The reporting of lynching and other acts of terror in African American newspapers ultimately led to mainstream newspapers publishing articles and editorials on this issue, making it a national initiative. Lastly, the work of Washington, Du Bois, Wells, Terrell, and countless others ultimately led to the protests of the Civil Rights Movement sixty years later.

Diner, Steven J. "A Very Different Age: Americans of the Progressive Era." New York: Hill and Wang, 1998.

Frankel, Noralee and Nancy S. Dye (eds.) "Gender, Class, Race, and Reform in the Progressive Era." Lexington: The University Press of Kentucky, 1991.

Franklin, Jimmie. "Blacks and the Progressive Movement: Emergence of a New Synthesis." OAH Magazine of History 13.3 (1999): 20-23. Print.

McGerr, Michael E. "A Fierce Discontent: The Rise and Fall of the Progressive Movement in America, 1870-1920." Oxford: Oxford University Press

Stovall, Mary E. "The 'Chicago Defender' in the Progressive Era." Illinois Historical Journal 83.3 (1990): 159-72. Print.

Stromqvist, Sheldon. "Reinventing 'The People': The Progressive Movement, the Class Problem, and the Origins of Modern Liberalism." Champaign: University of Illinois Press, 2005.

# data[].attributes.attachment_link.title
How African Americans Championed for Change in the Progressive Era

# data[].attributes.attachment_link.description
The Progressive Era spanned the years from 1890-1920 when the United States was experiencing rapid growth. Immigrants from eastern and southern Europe arrived in droves. Cities were overcrowded, and those living in poverty suffered greatly. Politicians in the major cities controlled their power through various political machines.

# data[].attributes.headline
 7.6 Intersectionality, Bias and Microaggressions

# data[].attributes.subject
 7.6 Intersectionality, Bias and Microaggressions

# data[].attributes.body
1. The psychological consequences of experiencing subconscious racial slights as a person of color are mental issues. With racial comments, individuals begin to overthink about their worth. They look at themselves differently from others by critical racist comments. It leads to stress, depression, and feeling like an outsider. Individuals question their abilities to do things. Thus, negative mental health begins when individuals experience this criticism for being of color.

2. Yes, stereotypes are perpetuated when racial microaggressions are thrown around towards a person of color. An example of these stereotypes is going to a store and having the employers and security all eyes on you. I have experienced this and it’s uncomfortable. It makes individuals want to stop shopping and leave. Most people of color go through this stereotype. Also, acting like people of color are a threat to you by taking extra care of your stuff and moving away.

3. It affects African American families because of the social injustice in their environment. An issue that African Americans face is toy guns. There have been several cases when kids are killed outside their homes for “having weapons.” Police brutality takes a role here. Kids are innocently mistaken and killed. Police don’t bother to investigate and get closer but they are shot. There's a higher chance police won’t shoot if the kids were white.

4. All of these theories affect individuals’ understanding of “sense of self” and ethnic identity because people are criticized and discriminated against by their identity by assuming who they are. When you have everyone going against you and judging your culture and race, some tend to drift from it and leave their beliefs and love. Social injustice leads people to embrace who they are because people’s stereotypes get out of hand, believing that all races are the same. It brings one’s self-esteem. When individuals are hated for who they are it leads them to learn about their history and ancestry. They don’t want to know anything about their stores because society has managed to bring them down.

5. I chose this article because it reflects on white privilege. The article focuses on white people having a bigger advantage than people of color. There was an interview of a white woman who admits white privilege in her life. She states how she isn’t harassed in stores, she doesn’t have to teach her kids about systematic racism, and health benefits. It helped me get a better point of view on what “white privilege” means and how it affects individuals in social injustices.

6. A strategy that can help both individuals is reflecting on the offender’s mistake and educating them on how it affects people. You can ask for clarification as well. Sometimes individuals don’t word their sentences/questions correctly. It can come off but don’’t mean it. We’re all humans and make mistakes. However, it’s better to ask for clarification in case they don’t mean it that way.

7. Something I learned throughout this course is how White privilege is still present and microaggressions. I didn’t know what microaggressions were. I learned the different types of bias. It’s important to know the difference between Implicit and Explicit bias because anyone can experience it. Now, that I have learned the meaning of racial microaggressions and how we don’t notice the hidden messages. I have experienced several scenarios where individuals give a nonverbal, verbal, and environmental message.

# data[].attributes.attachment_link.provider_name
University of Central Florida News | UCF Today

# data[].attributes.attachment_link.readable_text
The killing of George Floyd by a white police officer, coupled with the Black Lives Matter protests that have swept across the world in its wake, have led many white people to question - some for the first time - their role and complicity in structural racism in the United States. Books such as Robin DiAngelo's White Fragility and Ibram X. Kendi's How to be an Antiracist have topped The New York Times' bestsellers list in recent months.

As a professor, I find that terms such as "white privilege" and "white supremacy" often provoke defensive reactions - what DiAngelo calls "white fragility" - in white people. Students from blue-collared backgrounds can find it hard to emotionally connect with the notion that they are privileged when they have struggled financially. Others from more comfortable middle-class backgrounds can feel that their family success is being undermined or that they haven't worked as hard as others to achieve their success. And some students complain that such concepts are merely tools to "shame white people."

One of the major stumbling blocks here is that such students reduce both racism and white privilege to certain individuals. As the epigraph to Peggy McIntosh's foundational 1989 article, "White Privilege: Unpacking the Invisible Knapsack" states, "I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group." Just as systemic racism is reduced to individual bad actors, privilege is misunderstood as something individual rather than a system in which white people as a collective are centered and prioritized.

"Just as systemic racism is reduced to individual bad actors, privilege is misunderstood as something individual rather than a system in which white people as a collective are centered and prioritized."

McIntosh explains, "As a white person, I realized I had been taught about racism as something that puts others at a disadvantage, but had been taught not to see one of its corollary aspects, white privilege, which puts me at an advantage." She then lists 50 ways in which white privilege manifests itself. These include:

I can avoid spending time with people whom I was trained to mistrust and who have learned to mistrust my kind or me.

I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.

I can be sure that my children will be given curricular materials that testify to the existence of their race.

I do not have to educate my children to be aware of systemic racism for their own daily physical protection.

I can be sure that if I need legal or medical help, my race will not work against me.

Extending the work of McIntosh, DiAngelo notes that many Americans equate white supremacy with groups such as the torch-carrying white nationalists who marched in Charlottesville, Virginia. For sociologists, however, the term white supremacy denotes, as DiAngelo writes, a "socio-political system of domination based on racial categories that benefits those defined and perceived as white. This system of structural power privileges, centralizes and elevates white people as a group." Even though in 2020, 59.7 percent of the U.S. population is white, she draws on data from 2016-17, giving examples of this supremacy, including:

Ten richest Americans: 100% white

U.S. Congress: 90% white

People who decide which TV shows we see: 93% white

People who decide which news is covered: 85% white

Teachers: 82% white

To understand the concepts of "white privilege" and "white supremacy," we have to move beyond individual experiences to understand the structural conditions and the wider historic and social context in which all individuals are shaped. How have legal and social systems in the U.S. functioned to produce and maintain white privilege? And what is the cost of such white privilege to Black Americans?

One good example is the legacy of redlining, a state-sponsored practice by which the government maintained segregation between white and Black populations. From 1935 to '40, federal government housing policies shaped 230 cities in the United States. City planners literally drew red lines across the city to establish white suburban housing areas that were often separated by highways from Black and immigrant neighborhoods. Often confined to densely packed and more polluted urban centers, Black Americans were often denied mortgages or only offered mortgages with high interest rates. While these practices were made illegal through the 1968 Fair Housing Act and the 1977 Community Reinvestment Act, many of them continued in new, less overt forms. Before the 2008 recession, for instance, there was an increase on risky loans for low-income borrowers. Afterward, many Black Americans lost their homes and property value decreased in minority neighborhoods.

The legacy of redlining is clear to see in wealth inequities today. A report by the Federal Reserve stated that white families today have nearly 10 times the net worth of Black families and more than eight times that of Hispanic families. As explained in the Mapping Inequality Project, "Redlining directed both public and private capital to native-born white families and away from African American and immigrant families. As homeownership was arguably the most significant means of intergenerational wealth building in the United States in the 20th century, these redlining practices from eight decades ago had long-term effects in creating wealth inequalities that we still see today."

Another legacy of redlining is health inequities between white and Black Americans. A 2016 report found that African Americans have higher rates of diabetes, hypertension and heart disease than any other group. Black children have a 500 percent higher death rate from asthma than white children. African American adults are much less likely to survive prostate, breast and lung cancer than their white counterparts.

A major factor in determining health and life expectancy is where you live. A study of housing districts in the Washington, D.C., area revealed that the average life expectancy in the affluent white neighborhood of Bethesda, Maryland, was 10 years higher than that of people in the predominantly Black neighborhoods of southeast Washington, which is only 10 miles away. This is because where we live determines our access to education, employment, fresh food and outdoor space - factors which all contribute to health.

Through specific examples such as redlining and health inequities, my students are able to see how white privilege and white supremacy are structural phenomena rooted in historic legal and social processes. This offers them an opportunity to move beyond individual defensiveness and to develop empathy and solidarity with Black Americans. One of my current students, for example, shared that during high school she was struck by the massive differences in resources between the predominately Black urban school she attended and the predominantly white suburban school her brother attended. She discovered that her school was in a former redlined neighborhood, which had been denied the same resources and opportunities as white ones. Understanding her experience in wider social and historical context made her commit to tackling racism in her own family and community.

While individual white people are not to blame for policies that began before they were born, we are still benefiting from them at the -- often grave - expense of Black Americans. Seeing the undeniable truth of this, we must challenge rather than comply with white supremacy and work toward creating a country that is more livable for everyone. What are some specific ways white people can recognize and take responsibility for white supremacy?

Educate ourselves on systemic racism and white supremacy

Participate in anti-racist training programs

Commit to having difficult conversations with white family and friends about systemic racism

Join multiracial organizations such as Showing Up for Racial Justice

Partner with Black organizations

Support Black-owned businesses

As constitutional law scholar Bruce Ledewitz states, "Since white racism is the problem, it is the responsibility of white people to end it."

What are we waiting for?
Ann Gleig is an associate professor of religion and cultural studies who has taught about racism and white supremacy in religion since earning a doctorate in religious studies from Rice University in 2010.
Resources

Anti-Racism Resources: An open-source resource for white people and white parents wanting to dismantle white supremacy. Available at bit.ly/ANTIRACISMRESOURCES

"White Privilege Papers" Peggy McIntosh

The New Jim Crow: Mass Incarceration in the Age of Color Blindness, Michelle Alexander

So You Want To Talk About Race?, Ijeoma Oluo

The Color of Law: A Forgotten History of How Our Government Segregated America, Richard Rothstein

Me and White Supremacy: Combat Racism, Change the World and Become a Good Ancestor, Layla F. Saad

Why Are All the Black Kids Sitting Together in the Cafeteria? And Other Conversations About Race, Beverly Daniel Tatum

Waking Up White: And Finding Myself in the Story of Race, Debbie Irving

# data[].attributes.attachment_link.title
Waking Up to Whiteness and White Privilege

# data[].attributes.attachment_link.description
The killing of George Floyd by a white police officer, coupled with the Black Lives Matter protests that have swept across the world in its wake, have led many white people to question - some for the first time - their role and complicity in structural racism in the United States.

# data[].attributes.body
1. Imposter syndrome makes students doubt themselves and makes them feel like a fraud.

2. Imposter syndrome affects students from believing in their abilities, they compare themselves to other students. It stops them from accomplishing their goals or understanding their work. When students don’t believe in themselves, they start falling because they say they can’t do it. Through their eyes, the career may be hard or they can’t find solutions. This syndrome leads to anxiety and mental issues.

3. The Imposter syndrome affects the self-esteem and mental health of African African women because society is the voice in their heads. Individuals don’t feel worthy and are in the “wrong” place. People of color surround themselves with people who remind them they don’t belong there and they don’t have the ability to do something. This brings one’s self-esteem because you start to question yourself. An example of this is being followed or giving dirty looks at a store. You feel like people are watching you when you haven’t done anything. Society has managed to put people of color last and believe they won’t accomplish anything or are least to accomplish. This affects African Americans and other races.

4. Race and gender play into African American women’s workplace because they are compared to other individuals’ capabilities. People are so surprised when a Black woman gives a great presentation about the work. They assumed it was going to be bad and a waste of time. They compare their work among people and act like they can’t accomplish bigger things. Also, a small percentage of women are part of the white house which makes them uncomfortable because they hear the “voices” from society. Many women didn’t work with women of color due to their environment.

5. One strategy that can work is to surround yourself with people who support you and make you feel welcomed. It’s important to educate one another and not bash anything for their color of skin and culture. Everyone has different abilities and thinks differently. The more courage in the room, the more you will feel like you belong there. For example, we can share positive things about one another and how to fix our flaws and give one another advice. We need to create an environment where one doesn’t feel like outliers but supports each other.

6. Something that stood out to me was the accuracy of imposter syndrome. I have heard it before in my college classes and how it affects people. I never thought what I felt at some point in my life had a name. I can say I felt like I wasn’t capable of doing things because I constantly compare myself to others. It made me feel bad about myself. I didn’t want to try my math problems because of my friends. It made me shy. I remember not participating in activities because I knew I was going to lose.

# data[].attributes.body
1. Introduction: Definition of Race

1. Introduction Statement  I am A student, daughter, sister, and niece. I am a high school student with career and college goals.  The race is a common biological heritage. Meaning one's characteristics are based on the color of our skin, eyes, and hair. It's where you're from and your ancestors.

2. Is race biological or social? Race is biological because when you analyze someone you don't go by your beliefs. It's by factors and how you physically look. You can’t assume someone is white. You need to look at them biologically and go by DNA.

2. Body Paragraph 1: Self-Assessments/Scores/Analysis

1. Main point 1: I want to share my Multigroup Ethnic Identity Measures score.

1. Supporting Detail: My score is 46. To me, this score means that I know my culture. I know the meaning behind every holiday and the activities we do as a family. It means that I am proud to be in my ethnic group.

2. Main point 2: I want to share my Rosenberg’s Self-Esteem Scale

1. Supporting Detail: My score is 24. My score means that I know my worth but I am growing. I am proud of my capabilities when it comes to academics, friends, and challenges. I am growing by accepting my body. I know I can do anything if I put my head on the game.

1. Body Paragraph 2: Summary of Stages of Racial Identity Development & Life Examples

1. Main point 1: Internalization.

2. Supporting Detail: I am in this stage because I am open when it comes to race, ethnicity, and sexuality. I am not embarrassed or ashamed of my traditions and race.

3. Main point 2: My racial development

1. Supporting Detail: I passed the other stages was accepting my identity and learning about my family's roots. It would trigger me when people would say "because they're Mexican." Like it that means something. It would frustrate me when people thought every Hispanic race is the same.

2. Body Paragraph 3: Post Racial Society Critical Analysis

1. Main point 1: Post social society

2. Supporting Detail: We do not live in a post-social society, I will recall the stereotypes and prejudices of people of color. African Americans have suffered recently with Black Lives Matter. Fights in markets, driving, outside their houses, gas stations, police brutality are a few traumas African America experience in the United States.

3. Main point 2: Biological V social Construct

1. Supporting Detail: Humans should be determined by their DNA and their family's history.

4. Conclusion

1. Summary- Thus, I have learned the significance of biological and social constructs. I can identify the difference between culture and race. I don’t believe we live in a post-social society. I am proud of my race and culture as Mexican and Guatemalan.

2. Closing Statement- Thus, we can’t judge others or look at them differently because of their color. We may think that person falls under a race but doesn’t. It’s important for individuals to know who they surround themselves with and how to respect one another.

Resource: I decided to pick this article because of my culture. Hispanic Heritage month was in October and I am not aware of the significance and how we can celebrate it. I learned the difference between Latino and Hispanic. This article connects with me because of my race and the struggles people experience. Like Africans and African American, I wasn't aware of the difference and how they have a connection at the end.

# data[].attributes.attachment_link.description
View our blog to read about upcoming events, see our featured blood drive coordinators and get the latest news on the blood banking industry.

# data[].attributes.body
1. Something that makes a Black family unique is their resilience. In the United States, all races have experienced hardships and discrimination. African Americans have experienced brutality in different scenarios. From these hardships, they have managed to keep moving on in life. They continue to stand up for their rights and look out for each other. Individuals continue to pursue their careers, find jobs, educate their youth, and protect them against their community violence. They lift and carry their emotions as a family. Just like the Civil Rights, people stood up for equality. Rosa Parks is a great example who didn't violate no one but the "segregation" laws. This didn't stop her from believing what's right.
2. The strengths of the Black family are the function and survival and well-being of members of a family. They recall the strength and resilience within the Black family. The challenges are the financial struggles families go through. Child Welfare is racially biased. Some people don't come out or get returned.
3. Racial socialization affects parents and children because parents have in-depth conversations about their race and culture. Also, they need to be sincerely honest about what they've been through. This can scare kids and traumatize them. Even if it's for their safety, their brains can't process all the brutality which can open their mind or ignore it.
4. Factors that have impacted Black families through slavery was lack of economic. Many people couldn't afford things and had to go under welfare since they didn't achieve self-efficiency. They were in poverty. Also, families were separated due to being sold. The economic structure separated parents from kids.
5. This article helped me get a point of view from African Americans and how they feel
about social issues.
6. One thing that stood out to me was the meaning of racial socialization. It's a scary process especially fr parents. They have to fill their kid's brains with knowledge regarding their ancestor, race, culture, and family. Some kids can end up taking it completely wrong and scared to face society. Although, it's nice to see how parents are educating their children at a young age. I learned a new term.

# data[].attributes.attachment_link.readable_text
The Black Lives Matter movement has changed the country and shifted conversations about police, social justice and structural racism.

Nowhere is the impact as great as it is for Black families, especially those with children. NPR spoke with five couples about how their family conversations have changed and how they try to support and inform their children in the face of police violence and racism.

The parents spoke about how painful it is to have these issues rupture the innocence of childhood, and the importance of having these discussion proactively. They say they try to model a measured optimism about the future, teaching their kids "to stand up and speak out", as one mother, Dr. Rhea Roper Nedd puts it.

She says she and her husband's message to their children right now is hopeful, despite their own misgivings about the slow pace of progress. "This is the time for us to move forward," she says. "This is the time to change."
'Exercise your right to say what you think'
When Chris and Eriade Williams decided to take their children to participate in peaceful protests near their home in Silver Spring, Md., their daughter Marley, 9, told them she was scared. Eriade, an attorney and lobbyist, had to explain that violence wouldn't be likely. Chris, who works in pharmaceutical sales, talked to both the kids - their son Hunter is 6 - about managing fear. And he told them: "These are things that we're protesting because they've never been dealt with appropriately in the past."

Marley remained skeptical, telling her parents she was afraid there would be violence or police brutality. Her parents told her, "You still have to exercise your right to say what you think about things and you can't be scared and stay in your house," recalls Eriade.

The protest turned out to be a positive, empowering experience for the children. There was no violence. Marley was interviewed by local TV and even made up a dance to go with a chant. "When they came home they were exuberant," says Eriade.

The Williams say they have a sense of relief that, after George Floyd's brutal killing, the whole nation began discussing police violence and racism. It means, they said, that as parents "we are the ones who can explain all this to our kids and that their friends in school will have a similar baseline of experience now to understand these issues better."

As Black parents, Derek and Barbara Ford knew they would have to have "the talk" about racism at some point with their sons. Chandler, who is nearly 1-year-old, is too young to understand. And for Alexander who turns 5 this month, the Fords hadn't thought of starting at such an early age. But as the Black Lives Matter protests took off in late May, they realized it was time.

Derek, a human resources manager in the oil and gas industry, says they didn't try to tackle the whole topic at once. "We talk about certain aspects that he can comprehend at this point. And then through the years, that conversation morphs" he says. They have started with storytelling and books that portray individuals with brown skin so the children will "feel comfortable in their own skin" and have a positive image of themselves.

In the future, they'll have to tackle harder issues head-on. "I mean you have to have hope, but you also have the reality that he will become a Black man; right now, he sees police officers and cops as superheroes." Derek says. "It's a shame that this frame of mind will likely change over time to where he no longer sees public servants as superheroes, but he sees them as something else."

They try to strike a balance, Barbara says, between exposing their children to the reality of racism while instilling confidence in them as individuals. "We grew up and understood that everything in life wasn't going to be fair; so we want to raise the children with a sense of reality, but we don't want to poison them and we don't want them to be blindsided by anything either."
Preparing children for the future
When Maryam Jernigan-Noesi and Mariano Noesi were expecting their first child, they recall playing a trivia game at their baby shower. They were asked what they feared most about becoming new parents.

They answered without hesitation. "We were both on the same page and it was 'the world,'" says Mariano, a national accounts manager for an environmental firm. "It was the systems created outside of our homes that were not made for him, although he'd be forced to live in them for now."

Along with the joy of having a child, says Maryam, a licensed psychologist specializing in children and adolescents, "there is an intergenerational fear about your ability to protect Black children and help keep them alive because of the pervasiveness and, frankly, the danger of racism."

The family lives in a suburb of Atlanta. Today, when they talk with their son Carter, now 4, about racism, a major goal, Mariano says, is "reducing the amount of trauma that I pass on to him. Reducing it being key because some trauma is inevitable in the life of a Black person in this country."

Their approach, says Maryam, is to start with an understanding of racial differences."We want him to first notice and appreciate human differences, not avoid or condemn what is different," she says.

From there, they are gradually introducing the history of racial injustice and the civil rights movement.

"The key is to be consistent and proactive and to not wait until there is a blatant example that we are trying to explain after the fact," says Maryam. She also gives her son room to express his feelings, like when she first explained the history of segregation to him and "he was visibly upset."

She says these early lessons paid off when he saw some footage of protests on TV and wanted to know what was going on. " And I said, well, remember Martin Luther King? You know, we're still fighting for people to be able to be treated equally."
'It's up to the next generation'
After George Floyd's killing, the Roper Nedd family who live in Silver Spring, Md., a suburb of Washington, D.C. went into "protective mode" toward their two sons, Christopher and Noah, says Dr. Rhea Roper Nedd, associate director of the Ronald E. McNair Post-Baccalaureate Achievement Program at the University of Maryland.

"We didn't want them to see this on TV and to internalize this," she recalls. "But then there came a point in time when we knew ... as much as we tried to protect them ... we had to start talking about it."

Husband Wilton Nedd II, an attorney, says it's imperative "for us to instill in our children that they are equal to their white counterparts in every respect but they may not be viewed that way by everyone they encounter."

They want their children to feel proud of who they are. They watch movies with strong Black characters, they enjoy and "move to hip-hop, soca, afro-beats, gospel music and Chelsey Green's violin."

"Conversations about race within the four walls of our home are intentional messages about the beauty of blackness," says Rhea.

She says they have worked to balance realism and hope in their conversations about racial justice. When they went as a family to one of the recent protests, one of their sons questioned why they were bothering when violence against Black people keeps getting repeated.

"It's hard to hear a young child at the age of ten already aware of the history of this country, of how racism has been institutionalized, and to already know that the change that is happening, it's so slow," Rhea says.

But she said they told their kids, "Things are changing. There is something about the movement and we have to be part of it."

During the protests and candlelight vigils the family attended, Wilton told his sons that as they grow up, they have a role to play "in changing narratives and outcomes in society."

"Our generation has made incremental progress but it is up to the next generation to take it even further," he says.

Both Albert and Quinetta Latham remember when their own parents had "the talk" with them years ago. And while some of the nuances have changed, Albert, a regional asset protection director for a national retailer says, the conversations they're having with their own children, Albert III, 18, and Maria, 12, are, unfortunately, familiar.

But Quinetta, a certified life coach and transformational speaker, says the Black Lives Matter movement has given the family a sense of hope. "While our 12 year old daughter might not necessarily be able to wrap her entire mind around systematic racism, both she and our son realize and understand the power and the pain that is attached to the three words Black Lives Matter."

The support for the movement is "very visible for our children to see" she says, whether it's on the news, hashtags, t-shirts, or TikTok. Albert says in the movement today he sees more allies of all races.

"We're not walking alone," Albert says. "And while these occurrences and conversations aren't necessarily new for our household I do realize... George Floyd's untimely and unfortunate death was certainly a tipping point for the nation."

But seeing repeated examples of police brutality weighs on their children, the Latham parents say. And even when they went out to protest recently, the family encountered racism and profanity from people passing by. One man in a truck deliberately blew his exhaust into the crowd. "My children looked at me in disbelief," recalls Quinetta. "We're out here trying to stand up for what's right and here's what we're still having to face."

"So you know, it's hard not to see it, it's hard not to experience it, and it's almost impossible not to fear it," she says. "For us as parents, it's important to just create a safe haven, a safe space for our children to feel they're accepted when the world rejects them. A place where they can come and be lifted when the world knocks them down."

And, when talking to their children, Albert says,"we've got to be very careful to not preach doom and gloom all the time - to not talk about the history of Black folk as starting in slavery or in the Jim Crow south; our history is much, much richer than the misfortunes that we faced."

"And so another way that we try to reduce the stress for us and our children is to make sure that we understand there's still greatness that courses through our veins."
This story was produced by Meredith Rizzo and Ryan Kellman with editing by Carmel Wroth of NPR. Design and development by Alyson Hurt of NPR.

# data[].attributes.attachment_link.title
'Change Can Happen': Black Families On Racism, Hope And Parenting

# data[].attributes.attachment_link.description
The Black Lives Matter movement has changed the country and shifted conversations about police, social justice and structural racism. Nowhere is the impact as great as it is for Black families, especially those with children. NPR spoke with five couples about how their family conversations have changed and how they try to support and inform their children in the face of police violence and racism.

# data[].attributes.body
I can identify Racism. A type of racism I found in the podcast is where are you "really" from. People look at your features, eyes, skin, hair, and how you act. Cultural racism is used in this podcast. Society lets people assume and carry their beliefs. (stereotype)  For example, let others tell you how to dress because you seem that race. In reality, you don't celebrate that culture or you're not part of it.
We don't live in a post-social society. Reading the chapter recalls the stereotypes and prejudices of people of color. African Americans have suffered recently with Black Lives Matter. Fights in markets, driving, outside their houses, gas stations, police brutality are a few traumas African America experience in the United States. Society can't change if we don't start treating each other with equality and peace. When society looks at you differently, sometimes individuals' actions are interpreted wrong and accused of everything. There's no trust. Stereotypes let people assume others and not know their history and dynamics in their environment. Due to someone being African American or Mexican doesn't justify people comparing them and thinking they all think the same. That's prejudice.
My definition of race is shared race heritage. Meaning one's characteristics are based on the color of our skin, eyes, hair, and other factors. It's where you're from and your ancestors. I believe race is biological because when you analyze someone you don't go by your beliefs. It's by factors and how you physically look. When you assume that person is white that doesn't mean anything. You need to look at them biologically and go by DNA.
Something that stood out to me was the difference between social and biological constructs. I have used both but I find it odd how we do use social. Sometimes I wonder where someone is regarding their parents and ancestors. But when they tell me I was way off just because I looked at their features. Humans should be determined by their DNA and their family's history.
I put an article that informs readers about the biological construct and its history behind it. People argue that society is post-social and that biological constructs can't be used.
Something that stood out to me in this unit reading was the difference between Ethnicity and Race. I didn't know the difference when I joined the course. I always that something was different but never got it. Now I know race is biological ancestry and ethnicity is one's culture where more than one can participate in it.

# data[].attributes.attachment_link.readable_text
Donald Trump's election as the 45th President of the United States has been marked by the brewing storms of racial conflicts. A rise in racial incidents ensued in the immediate aftermath of Trump's victory in November 2016. Since the beginning of 2017, over 100 bomb threats have been made against Jewish community centers and schools. Trump's travel ban, signed in late January 2017, initially affected about 90,000 people from seven Middle Eastern countries; 87,000 of those banned were Muslims. Minorities such as American Muslims and black Americans have expressed fears over racial relations under Trump. Undeniably, the topic of race-and racism-has gripped America and the world throughout.

Over the last decade, there have been hopes that the US has become a post-racial society, free of racial prejudice and discrimination. However, the most recent months indicate the contrary: race remains an incendiary issue. Race and racism are not new issues, but in today's 21 st century Trump-era, discussions about race are distinct from those of the past in that they possess an entirely new dimension: that of genetics and DNA.

Race in the new era of human genetics research

In 2003, scientists completed the Human Genome Project, making it finally possible to examine human ancestry with genetics. Scientists have since tackled topics such as human migrations out of Africa and around the world. And it's not just scientists who are excited about human genetics: widely affordable at-home ancestry test kits are now readily available from companies like 23andMe, Family Tree DNA, and Ancestry. For $99-around the price of a romantic dinner or a pair of Nikes-a customer can receive an analysis from 23andMe indicating that they are, for instance, 18.0% Native American, 65.1% European and 6.2% African.

The soaring popularity of ancestry testing bespeaks a widespread perception that we can use these tests to dissect, delineate, and define our ancestral composition. Indeed, social media is teeming with blog posts, and even livestream videos, from excited customers bursting to broadcast their test results and their reactions. Ancestry test kits are the new "it" item-and with their success is the tacit admission of our belief that our DNA can sort us into categories like the " five races:" African, European, Asian, Oceania, and Native American (Figure 1A).

New findings in genetics tear down old ideas about race

Estimating our ancestral composition down to 0.1% seem to suggest that there are exact, categorical divisions between human populations. But reality is far less simple. Compared to the general public's enthusiasm for ancestry testing, the reaction from scientists has been considerably more lukewarm. Research indicates that the concept of "five races" does, to an extent, describe the way human populations are distributed among the continents-but the lines between races are much more blurred than ancestry testing companies would have us believe (Figure 1B).

A landmark 2002 study by Stanford scientists examined the question of human diversity by looking at the distribution across seven major geographical regions of 4,000 alleles. Alleles are the different "flavors" of a gene. For instance, all humans have the same genes that code for hair: the different alleles are why hair comes in all types of colors and textures.

In the Stanford study, over 92% of alleles were found in two or more regions, and almost half of the alleles studied were present in all seven major geographical regions. The observation that the vast majority of the alleles were shared over multiple regions, or even throughout the entire world, points to the fundamental similarity of all people around the world-an idea that has been supported by many other studies (Figure 1B).

If separate racial or ethnic groups actually existed, we would expect to find "trademark" alleles and other genetic features that are characteristic of a single group but not present in any others. However, the 2002 Stanford study found that only 7.4% of over 4000 alleles were specific to one geographical region. Furthermore, even when region-specific alleles did appear, they only occurred in about 1% of the people from that region-hardly enough to be any kind of trademark. Thus, there is no evidence that the groups we commonly call "races" have distinct, unifying genetic identities. In fact, there is ample variation within races (Figure 1B).

Ultimately, there is so much ambiguity between the races, and so much variation within them, that two people of European descent may be more genetically similar to an Asian person than they are to each other (Figure 2).

Does "race" still mean something?

The divisions between races are doubtlessly blurred, but does this necessarily mean that race is a myth -a mere social construct and biologically meaningless? As with other race-related questions, the answer is multi-dimensional and may well depend on whom you ask.

In the biological and social sciences, the consensus is clear: race is a social construct, not a biological attribute. Today, scientists prefer to use the term " ancestry" to describe human diversity (Figure 3). "Ancestry" reflects the fact that human variations do have a connection to the geographical origins of our ancestors-with enough information about a person's DNA, scientists can make a reasonable guess about their ancestry. However, unlike the term "race," it focuses on understanding how a person's history unfolded, not how they fit into one category and not another. In a clinical setting, for instance, scientists would say that diseases such as sickle-cell anemia and cystic fibrosis are common in those of "sub-Saharan African" or "Northern European" descent, respectively, rather than in those who are "black" or "white".

However, even if scientists agree that race is, at most, a social construct, any cursory search of the internet reveals that the broader public is not convinced of this. After all, if an Asian person looks so different from a European, how could they not be from distinct groups? Even if most scientists reject the concept of "race" as a biological concept, race exists, undeniably, as a social and political concept.

The popular classifications of race are based chiefly on skin color, with other relevant features including height, eyes, and hair. Though these physical differences may appear, on a superficial level, to be very dramatic, they are determined by only a minute portion of the genome: we as a species have been estimated to share 99.9% of our DNA with each other. The few differences that do exist reflect differences in environments and external factors, not core biology.

Importantly, the evolution of skin color occurred independently, and did not influence other traits such as mental abilities and behavior. In fact, science has yet to find evidence that there are genetic differences in intelligence between populations. Ultimately, while there certainly are some biological differences between different populations, these differences are few and superficial. The traits that we do share are far more profound

Science and genetics: Instruments of modern racism

Despite the scientific consensus that humanity is more alike than unlike, the long history of racism is a somber reminder that throughout human history, a mere 0.1% of variation has been sufficient justification for committing all manner of discriminations and atrocities. The advances in human genetics and the evidence of negligible differences between races might be expected to halt racist arguments. But, in fact, genetics has been used to further racist and ethnocentric arguments-as in the case of the alt-right, which promotes far-right ideologies, including white nationalism and anti-Semitism.

Considered a fringe movement for years, the alt-right gained considerable attention and relevance during Trump's presidential campaign. Indeed, Steve Bannon, the current senior counselor and chief strategist to President Trump and the former chief executive officer of Trump's campaign, has notable ties to the alt-right. Once relegated to obscure internet forums, the alt-right's newest pulpit is the White House.

Members of the alt-right are enthusiastic proponents of ancestry testing as a way to prove their "pure" white heritage (with Scandinavian and Germanic ancestry being among the most desirable) and to rule out undesired descent from any other groups (including, unsurprisingly, Africans and the Ashkenazi Jews, but even certain European groups, such as Italians and Armenians). The belief in white superiority, and the need to preserve it, drives the alt-right movement-and genetics is both the weapon and battle standard of this new, supposedly "scientific" racism.

Those who disagree with alt-right ideologies may assume that the alt-right is merely spewing ignorant nonsense. This is certainly true for some of the alt-right. What is perhaps a more difficult truth is that many of the alt-right do, in fact, understand biology and genetics to an impressive extent, even if this understanding is flawed.

For instance, alt-right proponents have stated, correctly, that many people with European and Asian descent have inherited 1-4% of their DNA from Neanderthals ancestors, and those of African descent do not have Neanderthal heritage. They are similarly correct that Neanderthals had larger skulls than humans. Based on these facts, some within the alt-right have claimed that Europeans and Asians have superior intelligence because they have inherited larger brains from their Neanderthal ancestors.

However, this claim ignores that while there is evidence for the effect of Neanderthal DNA on certain traits, there has been no evidence for its effect on intelligence. Furthermore, scientific research indicates that the Neanderthals were not necessarily more intelligent simply because they had larger skulls. Unsurprisingly, the alt-right tends cherry-pick the ideas that align with their preconceived notions of racial hierarchies, ignoring the broader context of the field of human genetics.

Fighting racism with understanding

Just as the alt-right is no longer an easily dismissed fringe group, their arguments have some factual basis, and cannot be swept aside as the babbling of the scientific illiterate. The alt-right is not clumsy in their use of science and genetics in their battle for their "ideals." Those who oppose the alt-right, and other racist entities, must arm themselves with the same weapons: education, namely scientific and genetic literacy.

Mounting scientific evidence has shown that humans are fundamentally more similar than different from each other. Nonetheless, racism has persisted. Scientific findings are often ignored, or otherwise actively misinterpreted and misused to further racist agendas of extreme political groups. Opponents of these forces must, through their own education and awareness, combat these misleading interpretations and representations of scientific findings.

Today, the question of "race" is no longer merely a political and social issue: as science has rapidly advanced, it has become irrevocably intertwined. The genome contains powerful insights about our biology that could unite us as a species, but which could also be dangerous and divisive if used without understanding. As we look forward to 2017 and onwards, it becomes ever more important to understand what our DNA says about what it means to be human.
Vivian Chou is a Ph.D. candidate in the Biological and Biomedical Sciences program at Harvard Medical School.
For more information:

The Atlantic "Will the alt-right promote a new kind of racist genetics?" (December 2016)

Harvard Magazine "Race in a genetic world" (2008)

Livescience "Genetic ancestry tests mostly hype, scientists say" (2007)

Science "The science and business of genetic ancestry testing" (2007; original paper cited in the Livescience article above)

Nature Genetics "Implications of biogeography of human populations for 'race' and medicine" (November 2004)

# data[].attributes.attachment_link.title
How Science and Genetics are Reshaping the Race Debate of the 21st Century - Science in the News

# data[].attributes.attachment_link.description
by Vivian Chou figures by Daniel Utter Donald Trump's election as the 45th President of the United States has been marked by the brewing storms of racial conflicts. A rise in racial incidents ensued in the immediate aftermath of Trump's victory in November 2016.

# data[].attributes.headline
POST 3.5: FIND YOUR RACIAL IDENTITY RESOURCE

# data[].attributes.subject
POST 3.5: FIND YOUR RACIAL IDENTITY RESOURCE

# data[].attributes.body
This video is important to me because I am Hispanic. There's been too much discrimination among races. It's heartbreaking to know people of color get treated poorly. I agree with the speaker on the video. Hispanics play an important role in the United States. We work for everyone, we are important, we contribute. It's not fair for our race to be deported for unfair reasons. We deserve better. People need to stop saying "go back to where you came from." Color doesn't define anything. I am proud of being Hispanic. I stand up for our rights and put myself in people's shoes.

# data[].attributes.attachment_link.title
What Being Hispanic and Latinx Means in the United States | Fernanda Ponce | TEDxDeerfield

# data[].attributes.headline
POST 3.4: RACIAL IDENTITY DEVELOPMENT PADLET POST

# data[].attributes.subject
POST 3.4: RACIAL IDENTITY DEVELOPMENT PADLET POST

# data[].attributes.body
I am in stage 4: Internalization.
I am in this stage because I am open when it comes to races, ethnicity, and sexuality. I am not embarrassed or ashamed of my traditions and race. I stand for my rights and proud to be of color.  I don't compare myself with white people or other races.
An example on how I passed the other stages was accepting my identity and learning about my family's roots. It would trigger me when people would say "oh because they're Mexican." Like it that means something. It would frustrate me when people thought every Hispanic race is the same. They compare or call us out on things we are not part of.
I learned to accept and love one another. We are all humans and it's okay to feel overwhelming going to different places when that "race" isn't from there. It's okay to feel certain ways when it comes to racial identity because there's more than one process.

I passed the other stages was accepting my identity and learning about my family's roots. It would trigger me when people would say "oh because they're Mexican." Like it that means something. It wo

# data[].attributes.body
Umoja resonates with me because I stick up for unity. My family is important to me no matter what. I care for my race and believe we all need respect, dignity, and freedom. I stand up for my beliefs and educate myself in any social issue. I've seen this value in African American Families. Anyone will defend their family. Throughout the hardships, we have faced families stood up for themselves. We don't give up easily. When George Flloyd died, his family raised their voiced and fought for justice. If I see my family get hurt, I will fight until I get peace with another. It's a harsh road, but that's what Umoja means. No mother will die peacefully knowing their son has died, she will take any action to bring justice in the house. And no mother will let their kids come to no harm. Indeed, I always see African American families be there for one another.

# data[].attributes.headline
THEORY 2: 7 Concepts of Afrocentric Psychology

# data[].attributes.subject
THEORY 2: 7 Concepts of Afrocentric Psychology

# data[].attributes.body
The concept I chose was Maafa. When I began this course, I didn't know what it meant. Now, I am aware. The term Maafa keeps rising in the United States. It is the denial of the humanity of Africans. Who are we to judge the color of someone, religion, eyes, etc? Like I've mentioned before, 2020 was a year of violence and disobedience. For example, George Flloyd. The death of this man hurt everyone, the way he was killed wasn't justice. No one should go through that pain. Police brutality broke America's history. Why do people criticize if they were all humans-beings? Whatever happened in the past is old history. We need to remember the lives of all slaves but African Americans and Africans shouldn't go through that pain. The hunting for African Americans needs to stop, how will we keep the Ubuntu spirit alive? A concept that would least represent the African American community would be Human Authenticity. After experiencing trauma and news, you can't trust anyone. It becomes difficult because you don't know that person's intentions. African Americans and other races are scared to leave their kids outside or play with "violent" toys when in reality they are fake.

# data[].attributes.body
1. In natal measures, I chose my natural parents because they play an important role in my life. They shape me as a daughter. My motivation comes from my family because they have worked hard and came to the U.S for a future for me and my siblings. It identities me as a person. I know my parents will be there for me anytime and support me in life.

2. For behavioral measures, I chose participation in cultural and religious activities because it best identifies my life. In a Hispanic household, we celebrate our traditions such as Dia de los muertos, Easter (religion), and Christmas. I take my religion seriously. I respect everyone’s decision when it comes to beliefs. I grew up going to church and knowing the meaning of being Catholic. We go to church to celebrate the life of Jesus on Christmas day and Easter for the resurrection. We give back to our ancestors and loved ones on the day of the death. We celebrate our holidays with Tamales, Hot punch, and other treats. I cherish these moments because it’s part of me and will continue to pass down.

3. For subjective measures, I chose real and aspired self-concept because I know who i am but I want to grow as an individual. I aspire to become a professional architect. I am a hard-working high school student and college student. I know my worth and how much my determination is going to accomplish. I aspire to be finally stable to help my family because I have younger siblings.

4. For Situation-contextual measures, I chose education. My education pretty much identifies with me. I take my academics seriously and challenge myself. I give all my potential in everything, college and high school. As I'm in my last year of high school, I take advantage of my resources. I let others guide me and give me advice. I can’t wait to take a higher step in life and go to my dream college.

The Multigroup Ethnic Identity Measure(MEIM):

My score is 46. To me, this score means that I know my culture. I know the meaning behind every holiday and the activities we do as a family. It means that I am proud to be in my ethnic group. I think this means I have a strong bond with my Hispanic roots because I like to learn new things about my roots. I always wonder how our traditions started, I don’t complain why we celebrate certain activities. I like to talk about my ethnic group with other people as well. Something that I am surprised about is how proud I am of being Hispanic. I love celebrating our traditions and talking to my family about their memories in their country.

Rosenberg’s Self-Esteem Scale:

My score is 24. My score means that I know my worth but I am growing. I am proud of my capabilities when it comes to academics, friends, and challenges. I am growing by accepting my body. I know I can do anything if I put my head on the game. I always need to think positively. Self-esteem is the love you have for yourself. You like the way you are and won’t change it. You won’t let anyone tell you otherwise. I believe that’s my score because sometimes I do pick myself and discourage how I look. I don’t like to compare myself but I can end up doing it.

# data[].attributes.headline
 1.6 Who am I, First Experience With Race & Sense of Self Brainstorm

# data[].attributes.subject
 1.6 Who am I, First Experience With Race & Sense of Self Brainstorm

# data[].attributes.body
1. Who am I? I am a student. I am a sister and daughter. I am a geek for Marvel movies. I am a fun person to be around with. I am a daydreamer. I am Guatemalan and Mexican.

2. Who do I pretend to be? I pretend to be an actress. I love cameras and pictures. Sometimes I portray characters and pretend I'm in a studio.

3. Who do people think I am? People think I have a good life. I tend to be that "fun" friend. I don't show anything else. People can infer my life runs smoothly. Also, people think I don't have emotions but it can be hard expressing them. However, that doesn't mean I am a cold-hearted person.

4. Who do I wish I could be? I wish I can be an Architect and surround myself with other races. I wish I can make friends and connect with them.

5. How has race or ethnic identity played a role in any of these responses? Being in a Hispanic household makes you believe many things. Sometimes they're right or ignorant. Parents grew up not knowing how to express themselves. It happens to me. Also, they expect you to be the ideal child. Families can be ignorant when it comes to sexuality and race. I want to educate myself and grow wiser. Becoming an architect will let me surround myself with others.

Prompt 2:

My first experience with race was when I was in my U.S History Class. We were learning about the southern laws and racism. I started to look more in-depth at segregation laws in the 1950s. I read that races are divided in schools. African Americans and Caucasians were put into different schools. Is this happening right now? Yes. I did my research and realized that this problem is still going on. It just seems normal and no one does anything. Why are white people always at higher and richer schools than people of color? Even if there's 10% of people of color. Why so low? It made me mad and sad when I read all the data from different schools. America will continue doing this. Even if we get a stable job, and put our kids in private schools. Racism can happen and our kids will face it. I started to look at my surroundings that day. Saw violence, poverty, and no sign of help or justice. However, it has changed my worldview for the better. As we grow, we experience bias situations. I realized that it's no one's fault for not knowing their history and making a change. Not all parents take the time to educate their kids about sexuality, race, religion; instead, they say things they don't mean. Therefore, I am here in this course to educate myself.

Prompt 3: Someone who has a negative or positive view of themselves will affect how they view their ethnic identity. Our problems begin at home or in society. No matter how much you back up your beliefs, someone will disagree and drain you with ignorance. Someone who has a negative view of themselves can't have a positive sense of their ethnic identity. When you are uncomfortable with yourself, then you don't like anything that surrounds you. You don't enjoy your environment. You may wish your parent's beliefs could change, but they won't because they are stuck to their rules from way back. Someone who identifies positively with African American Psychology has a stronger sense of self and ethnic identity. People who are educated about their history. They grow wiser instead of creating hatred and spreading it to the next generations.

# data[].attributes.body
Ubuntu was crucial to Africans and African Americans in a period of time. Yes, there was a "team." They protected one another and fought through the criticisms. Last year, 2020, it hit everyone. It's like a war had awoken from the dead. In 2020, we saw violence but especially in the African American communities. It was terrifying. African Americans experience new things every day in the United States. Most of them don't feel safe and it keeps continuing. There's no action from the federal government. Therefore, No Ubuntu is not alive. When it comes to social problems, other races are too afraid to interfere. I witness people disrespecting others in stores, gas stations, and all I see is frustration. Where is the Ubuntu spirit? Where we are supposed to act like leaders. We are fighting for equality but society doesn't quite see the message of working together. Also, in the end, both Africans and African Americans face the same problems. Discrimination for the color of the skin. Of course, they're other races but no matter one's history we still get judged.