# 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
Theme one: The Black Church and Mental Health

1. Its a source of salvation, healing and there is collective support from other churchgoers. In another way to relieve your symptoms or to address your burdens.

2. When mental health services are culturally sensitive and relevant, individuals are more likely to engage in treatment, follow through with recommendations, and experience improved outcomes. Culturally competent care acknowledges the strengths and resilience within the African American community, promoting a more effective therapeutic process.

3. Organize events, forums, and discussions within the Church community to increase awareness and education about mental health. Offer comprehensive training programs for mental health professionals that focus on cultural competence and sensitivity, and recruit and retain mental health professionals from diverse backgrounds, including African American clinicians.

4. https://www.psychologytoday.com/us/blog/choosing-change/201409/mental-illness-or-adaptation Dominant models of mental illness often treat it as a discrete pathology, distinct from ordinary human psychology.

5. Households headed by Black Americans “are at least twice as likely as whites to be poor or to be unemployed.” This is caused by the many systemic inequalities. That another reason why African Americans have to work twice as hard.

# data[].attributes.attachment_link.readable_text
A Caucasian, otherwise healthy 50-year-old man is struck with depression. He has never experienced depression before. A lawyer by occupation, with a family and a partnership at a firm, he is baffled by why he is feeling depressed and wants a prescription to fix his life.

I can readily think of many other patients and friends who's lives are seemingly great. Decent jobs, stable marriages, kids in college and yet they are on antidepressants. Are they all depressed for no good reason or is the depression an appropriate evolutionary response to life's circumstances?

I start talking to the patient, as he casually mentions other partners at the firm, their kids, young wives and some tennis friends. He says his marriage is great and he has never thought about leaving his wife. "Well, what do you think about?" He is "very depressed, has everything in perfect order and cannot understand the reasons for depression."

Ever since Freud, mental disorders have been divided into neuroses such as panic, anxiety, and depression, which are considered to be less severe as opposed to something like schizophrenia, which is more challenging and is accompanied by other symptoms of paranoia, delusions and hallucinations. At first glance, we might think that schizophrenia is an anomaly, as it only occurs in about 1 percent of the general population. It is obviously a situation where the mind has done a major hiccup and the brain has become ill. But how does this mistake occur?

Research shows that many genes are involved in the disease of the brain such as schizophrenia, although there does seem to be a familial link. If one identical twin has been diagnosed with schizophrenia, the other twin is at a higher likelihood for the condition. This correlation does not however mean that both twins are destined to have the disorder.[i] Only about 60% can be explained through genetic linkage, which leaves another 40% to be accounted for by other factors: environment, chance, etc.[ii]

Psychiatrists have now speculated for sometime around advantages to schizophrenia. If the prevalence of the disorder is any indication, this might suggest an evolutionary adaptation. One group of researchers have suggested that schizophrenia makes people more resistant to outside viruses and stress as opposed to people without it. Perhaps a mind that is psychotic is trying to escape and disconnect from social pressures in a world largely driven by social interconnectedness.[iii] In an attempt to deal with stress, the mind escapes into psychosis. This view, perhaps more sympathetic than most literature might suggest, examines the brain and its disorders as a reasonable adaptation given life's circumstances. It is a predictable human maneuver to escape a situation if consistently faced with failure to achieve biological goals.

This discussion around an adaptational role of brain-based disorders is interesting, but does not help those individuals suffering and crippled with uncertainty. The depressed man in the example earlier is a case and point. His depression is real and might even make some sense, but what can he do besides medication or simply waiting on life's circumstances to change? Paul Gilbert and colleague Steven Allan maintain that feelings of depression are correlated with feelings of being trapped.[iv] Indeed there is a positive relationship between depression in those who have either experienced defeat or have a perceived sense of defeat. So it would make sense then, that our patient might be struggling with some perceived sense of defeat, perhaps an interpersonal issue between a colleague or a friend. The brain has simply learned to adapt to lower moods to adjust to trying times.

As I think about my own personal goals, I am struck by how wisely my brain adapts. If I submit a book proposal and it gets rejected a number of times, how do I cope? What I get initially is a sense of hopelessness, worthlessness, pessimism and little energy to go on. What are my alternatives? Give up and feel better? But that's the problem. I cannot give up. It is just as unnatural for me as not drinking water after a 40 minute run. My body is dehydrated and needs water, much the same way my brain needs to feel a sense of accomplishment with my life's goals. It can be argued then, that depression is an adaptational strategy and a regulatory motivator for humans. A positive mood indicates motivation and hope, and negative mood indicates lack of hope. This mechanism is brilliant and is ingrained into our genes. It is the same mechanism that gets bears to hibernate over the winter months and forage in the spring and summer.

In treatment, I have found it essential to ask patients questions beyond the standard set: "When did you first notice yourself getting depressed?" "How are you feeling now?" "What is your appetite like?" or "Have you ever thought of hurting yourself?" Beyond those questions lie those personal questions that touch on the depth of human purpose. "Are you pursuing a life goal that you cannot seem to reach?" and "Are you afraid of the possibility of losing something that is vital to your life and daily functioning?" The answer to eradicating symptoms lies in the riddle of human happiness and purpose. By considering another mechanism of influences, we consider another source to mental pathologies.

The now traditional Western psychiatric response to depression, anxiety, and psychosis is medication. Medication can calm the mind and change the brain chemistry enough to give patients a shot at a "normal" life. In other words, human condition of the brain in Western culture is treated as a disease, a malfunction and a system that has to be tightly regulated to function well. Yet disorders come in all sorts of forms, are so global, that to believe in only one idea of what makes people ill or well means to ignore other influences that might contribute to a person's outlook on life. Those influences could have been thousands of years in the making and a part of our genomic code, or could have been as recent as some environmental stressors. Taking this view can tip the standard of care to instead of trying to make everyone logical, rational and orderly, to simply helping someone regain a sense of balance and in particular, helping those who are living with mental disorders regain a sense of purpose.

Sources:

[i] McGuire, M., and Troisi, A. (1998) Darwinian Psychiatry. Oxford, Oxford University Press

[ii] Portin, P., and Alanen, Y. (1997) "A critical review of genetic studies of schizophrenia II. Molecular genetic studies." Acta Psychiatrica Scandinavica 95: 73-80

[iii] Crow, T.J.A. (1995) "A Darwinian approach to the origins of psychosis." British Journal of Psychiatry 167: 12-25

[iv] Gilbert, P., and Allen, J.S. (1998) "The role of defeat and entrapment in depression: An exploration of an evolutionary view." Psychological Medicine 28: 585-598

# data[].attributes.attachment_link.description
The now traditional Western psychiatric response to depression, anxiety, and psychosis is medication. Medication can calm the mind and change the brain chemistry enough to give patients a shot at a "normal" life. Yet disorders come in all sorts of forms, are so global, that to believe in only one idea of what makes people ill or well means to ignore other influences.

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

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

# data[].attributes.body
Theme two: COVID19 and the African American Community

1. They include higher rates of preexisting health conditions that increase the risk of complications from the coronavirus; social and economic factors that contribute to health risk; and long-standing inequities in health care access and outcomes.

2. Because of past mistreatment and discrimination in healthcare, many African Americans are cautious and hesitant about trusting medical authorities. This reluctance has made some hesitant to try new medical treatments or get COVID-19 vaccines quickly. As a result, fewer African Americans are getting vaccinated and seeking medical care, leading to differences in how COVID-19 affects this community.

3. By setting up accessible vaccination sites in familiar community spaces, offering extended hours, and providing support for transportation to remove logistical barriers. Encourage healthcare providers to adopt a culturally competent approach. Training healthcare professionals to navigate these sensitive topics with empathy and understanding is crucial in fostering trust and addressing vaccine hesitancy. Lastly, providing clear, accurate, and culturally sensitive information about vaccines, healthcare practices, and contexts of medical mistrust can help alleviate concerns and build trust.

4. https://youtu.be/THPSwmkS9rk?si=FGzD57lsgc3_qTiI This resource sheds light on the challenges faced by African Americans regarding COVID-19 and their mistrust of healthcare professionals. Within the resource, several stories from African Americans highlight their experiences. One story involves a doctor who mentioned not receiving fair treatment due to her skin color, she was released from the hospital and later died from Covid-19.

5.  The Tuskegee Syphilis Study, spanning 40 years, stands as a tragic and disturbing chapter in American medical history. This deplorable incident starkly underscores the systemic racism and unethical practices that have fueled mistrust within the African American community toward healthcare providers. Such instances have significantly added to the hurdles African Americans encounter in healthcare, from receiving differential treatment to inadequate medical care and facing disparities in medication and treatment options.

# data[].attributes.attachment_link.title
Why Black Americans mistrust the health care system

# data[].attributes.body
Theme 2: African American Birth Discrepancies

1. There is a disparity where white individuals are more often prescribed potent pain medications compared to black individuals for similar reasons. Researchers discovered that this inequality primarily arises from entrenched beliefs in biological distinctions between black and white individuals. These beliefs contribute to the perception that black individuals experience less pain than their white counterparts and result in insufficient treatment recommendations for pain among black patients, as stated in the study.

2. Healthcare providers' unconscious implicit biases have been identified in studies, impacting their interactions with African American patients. These biases, coupled with inadequate communication and potential discriminatory practices, can lead to adverse childbirth outcomes. Additionally, African American women are at a heightened risk of pregnancy-related complications such as preeclampsia, eclampsia, and postpartum hemorrhage, which significantly contribute to elevated maternal mortality rates.

3. To enhance the experiences of African American mothers during childbirth and improve infant survival rates, comprehensive prenatal care should be accessible to all African American women. This care should encompass early and regular check-ups, screenings, and education about healthy pregnancy practices. Additionally, it's crucial to tackle social determinants of health, including issues like poverty, housing insecurity, limited access to education, and employment opportunities, as these factors significantly influence the health outcomes of both African American mothers and infants.

4. https://www.cdc.gov/healthequity/features/maternal-mortality/index.html The resource aims to create awareness and decrease Black maternal mortality rates. It's pivotal to emphasize that more than 80% of pregnancy-related deaths in the U.S. can be prevented, underscoring the need for focused interventions and educational initiatives to tackle this challenge.

5. The speaker in the audio refers to a stark statistic from "The New England Journal of Medicine." Despite seeming counterintuitive, it's a disconcerting reality that a highly educated Black woman is more likely to have her baby face mortality than a White woman with an 8th-grade education. This unsettling truth underscores the severity of the issue at hand.

# data[].attributes.attachment_link.readable_text
Black Maternal Health Week is recognized each year from April 11-17 to bring attention and action in improving Black maternal health. Everyone can play a role in working to prevent pregnancy-related deaths and improving maternal health outcomes.

Each year in the United States, hundreds of people die during pregnancy or in the year after. Thousands more have unexpected outcomes of labor and delivery with serious short- or long-term health consequences. Every pregnancy-related death is tragic, especially because more than 80% of pregnancy-related deaths in the U.S. are preventable. Recognizing urgent maternal warning signs, providing timely treatment, and delivering respectful, quality care can prevent many pregnancy-related deaths.
Racial Disparities Exist
Black women are three times more likely to die from a pregnancy-related cause than White women. Multiple factors contribute to these disparities, such as variation in quality healthcare, underlying chronic conditions, structural racism, and implicit bias. Social determinants of health prevent many people from racial and ethnic minority groups from having fair opportunities for economic, physical, and emotional health.

During Black Maternal Health Week, learn how you can support pregnant people in your life to reduce factors that contribute to pregnancy-related complications and death.

Pregnant people and their families can:

Talk to a healthcare provider if anything doesn't feel right or is concerning.

Know and seek immediate care if experiencing any of the urgent maternal warning signs, including severe headache, extreme swelling of hands or face, trouble breathing, heavy vaginal bleeding or discharge, overwhelming tiredness, and more. These symptoms could indicate a potentially life-threatening complication.

Share recent pregnancy history during each medical care visit for up to one year after delivery.

Connect with healthcare and social support systems before, during, and after pregnancy.

Healthcare providers can:

Hospitals and healthcare systems can:

States and communities can:

To prevent pregnancy-related deaths, CDC:

Supports states through the Enhancing Reviews and Surveillance to Eliminate Maternal Mortality (ERASE MM) Program. This work facilitates an understanding of the drivers of maternal mortality and complications of pregnancy to better prevent maternal deaths and reduce racial disparities.

Supports state perinatal quality collaboratives (PQCs)to improve the quality of care for mothers and their babies. This work supports the capabilities of PQCs to improve the quality of perinatal care in their states, including efforts to improve equity in care and outcomes.

Helps states standardize their assessments of levels of maternal and newborn care for their delivery hospitals by offering the CDC Levels of Care Assessment Tool and providing technical assistance to those who want to use it.

Promotes the Hear Her campaign to raise awareness of potentially life-threatening warning signs during and after pregnancy and improve communication between patients and their healthcare providers.

People who are pregnant or were recently pregnant are more likely to get severely ill from COVID-19 compared to people who are not pregnant. Getting a COVID-19 vaccine can help protect pregnant people from getting very sick from COVID-19. COVID-19 vaccination is recommended for people who are pregnant, breastfeeding, trying to get pregnant now, or might become pregnant in the future. Non-Hispanic Black women have lower COVID-19 vaccination coverage during pregnancy compared to pregnant women from other racial and ethnic groups. This inequity is related to past and other existing inequities in health and its social determinants.

Learn more about COVID-19 and pregnant people and how to reduce risks and stay healthy.

# data[].attributes.attachment_link.title
Working Together to Reduce Black Maternal Mortality

# data[].attributes.attachment_link.description
The Office of Health Equity (OHE) Mission: Advance health equity and women's health issues across the nation through CDC's science and programs, and increase CDC's capacity to leverage its diverse workforce and engage stakeholders toward this end.

# data[].attributes.body
Theme two: The Yoruba Faith

1. The Yoruba Orisha faith, also recognized as Santeria, holds deep cultural, spiritual, and social significance for its followers. It stands as a fundamental part of individual identity, anchoring them to their heritage and roots. Santeria carries profound meaning for practitioners as a pathway to divine connection, offering avenues for seeking guidance, healing, protection, and spiritual evolution. Rituals, ceremonies, prayers, and offerings constitute central pillars within Santeria practices, forming essential rituals integral to their religious observances and traditions.

2. Joining the Yoruba Orisha faith provides a sense of cultural identity and belonging. It offers a way to embrace African spirituality, rituals, and customs that were suppressed during the era of slavery and colonization.

3. Herbalists and traditional healers frequently utilize natural remedies derived from plants, herbs, roots, and other natural elements, attributing them with both spiritual and medicinal properties that contribute to physical healing and overall well-being. Concurrently, baths, rituals, tarot readings and ceremonies are performed to invoke the blessings and intercession of the Orishas for the purpose of healing. These ceremonial practices encompass singing, drumming, dancing, chanting prayers, and presenting offerings to the Orishas. Through these sacred rituals, practitioners aim to achieve spiritual cleansing, purification, and the restoration of equilibrium to facilitate healing processes.

4. https://www.vox.com/2020/7/31/21346686/orisha-yoruba-african-spirituality-covid From this resource attached, I learned that African spirituality has a history of resistance against attempts to suppress traditions during slavery and colonization. Enslaved Africans syncretized their indigenous beliefs with Christianity, forming practices like Santería and Vodun as a means of preserving their culture and achieving liberation.

5. One feature common to all traditional African religious communities is the belief in mystical power, and a belief in the existence of mystical forces or powers in the universe that can be tapped by those human beings who have the knowledge to do so for good or ill. Because these experiences cannot be given scientific explanations, some scholars have associated African religion with the practice of magic.

# data[].attributes.attachment_link.readable_text
Porsche Little, a Brooklyn-based artist, diviner, and aborisha - or someone who serves the Orisha, a group of spirits central to the Yoruba and other African Diaspora religions - says that she has received a huge increase in requests for divinations and readings throughout the pandemic.

"There's so much happening right now in the world to everyone, and I know for certain that all of this is happening for a reason," she says. "A lot of people are stuck in the house and can't really make sense of their lives, but that's what I'm here for."

Little says when she counsels people in her community these days, they specifically want to talk about challenges arising from this tumultuous time we're living in. Between a terrifying pandemic, a major racial reckoning, an existential crisis that climate change presents, and a government that fails to address any of these things, some Black people are turning to African and Black Diaspora traditions as a means of comfort, community, healing, and liberation.

"With the pandemic and the anxiety and the fear and all of those emotions that all of us are dealing with right now ... in the beginning my spiritual practice helped keep me connected and grounded. It helped me understand this moment in the larger context," says Akissi Britton, an assistant professor of Africana Studies at Rutgers University and Lucumí priestess for 36 years.

The Black Diaspora has been through centuries of struggle, resistance, and joy since being scattered from our original homelands. And through it all, many of us have connected with those original practices - food, family structures, languages - as a way of healing and building community with each other. The same goes for African and Black Diasporic spirituality, like the Yoruba, Lucumí, and Santería traditions; many practitioners of these religionsoffer a different type of healing, one that is removed from traditionally Westernized versions, which generally stress individualism and independence. African traditions, instead, are reliant upon collectivism, strong communities, and healthy interdependence.

Most of these traditions revolve around Orisha(sometimes referred to as Orisa, or Òrìṣà in the Yoruba language, or Orixá in Latin America), a group of spirits from the Yoruba religion that provide guidance. Yoruba and other practitioners are often connected to one Orisha, usually called their guardian - like Oshun, the goddess of love, fertility, and success, and Babalú-Aye, Orisha of healing, including against airborne diseases that can cause epidemics. People who seek practitioners like Little are looking for guidance, which comes from rituals that invoke the Orisha, like baths or offerings and sometimes the reading of tarot cards. Sessions and ceremonies are often private and individualized.

Britton says that growing up in the Afro-Cuban Lucumí religion, which is derived from the Yoruba tradition, gave her a fulfilling sense of self. "I am not separated from my Orisa, from my ancestors, from the spirits, as well as from my community," she says. "When my sense of self is much broader and attached to other things, I don't feel so isolated. I don't feel so alone, like I'm trying to figure it out on my own."

Britton spiritually counsels others, but she encourages them to seek therapy if they can, too; Lucumí priestesses are not necessarily trained therapists, psychiatrists, and psychologists. Britton has sought out therapy for herself, and says that it works well with her spiritual practice. Often in therapy, she says, "I have gotten information that my ancestors and Orisa have given to me, which is just confirmation."

Jo, a former student of Britton's and an Afro-Boricua artist and community organizer, says that the Lucumí religion offered her healing after a tumultuous relationship with both race and religion as a child. Growing up with a white mother and in the Christian church, Jo had little connection to her father's Puerto Rican family. Still, she was always drawn to the beauty of the complex cultural practices in the Boricua community.

Early in her life, Jo says, she didn't receive much affection from the people who were "supposed to love" her, and instead she experienced a lot of pain. She completely rejected Christianity and religion altogether, until she found strength and healing in Lucumí. Although she didn't come to Lucumí until adulthood, she feels much of it has always been with her.

"In some weird way, I always felt protected," she says. "My angels and ancestors have always been the ones to bring me that feeling. As an adult, I was led right back to the same innate practices I believed in when I was young. I reconnected with the voices and knowings I had turned away from for so long. And it changed my life."

The liberation in connecting with African spirituality

For practitioners of African spirituality, healing often comes in the form of liberation and resistance. These traditions are made even more pressing considering the centuries-long attempts by European slave owners, colonists, and neo-colonists to suppress and demonize these religions. And now, in a time when America's racist foundation has been pushed to the foreground, seeking solace in this connection feels especially poignant.

During slavery, Christianity was used to justify the horrific practice. As such, the enslaved were often forbidden from practicing their indigenous religions, and other religions like Islam. Even in places like Cuba, Brazil, Haiti, and Trinidad, European colonists and slave masters attempted to obliterate the humanity and autonomy of enslaved Africans, Britton says. Many in the Black Diaspora embraced Christianity, finding a different sort of liberation in a religion meant to oppress them - a radical tradition that continues today, especially in the African American Episcopal Church (AME).

However, as a form of resistance, other enslaved Africans syncretized their indigenous religions with Christianity, creating traditions like Santería, Vodun, and Hoodoo. For instance, the word Santería means "honor to saints," and the religion is infused with the Spanish Catholicism that was indoctrinated into enslaved Africans early on. In fact, some practitioners correspond Orishas with Catholic saints - Eleguá, associated with roads and paths, corresponds with Saint Anthony, the patron saint of travelers and lost things - while others believed in removing the Catholic component altogether, as they saw the European influences as antithetical to goals of decolonization and autonomy.

But syncretizing practices wasn't a matter of happenstance. "[Africans'] ingenuity, their creativity, their brilliance allowed them to maintain certain practices from home while masking them in the practices that Europeans insisted upon," Britton says. Santería was "the masking behind the saints ... that in itself is a liberation practice," she says.

Britton points out that the Haitian Revolution - the only successful slave revolt and an event that led to the creation of the first free Black republic - while not specifically Lucumí, was "the coming together of Africans, different ethnic groups too, that had a ceremony that inspired and gave strength for the revolution that made it."

"Africans and their descendants [have] refused to allow Europeans slave masters and colonialists to dictate their full humanity," Britton says. "This gave them a very strong sense of identity, inspiration, spiritual grounding that was liberatory in the sense that it allowed them to think differently and understand themselves differently than the dominant models do."

Little, who is studying Ifá and Lucumí traditions, says honoring Orisha and her ancestors helps her connect with her past before enslavement and colonization. She has been following the path to become an initiated priestess, which is mostly focused on immersing oneself in community as they guide you, something that can feel like coming home for so many Black people. "I spent a lot of my life wondering who I was, and where I came from, but now I don't question that. It has truly reconnected me with not only my roots but with people that I've known from past lives," she says. "There's a certain power that comes with remembering where you came from."

Because of the oppression people in the Black Diaspora faced, however, stigma against African spirituality exists today. The Roman Catholic Church has often viewed these practices as akin to demon worship. I know in my own family, some people see these practices as evil or dangerous. Others embrace it.

Little says that we should interrogate those ingrained beliefs and where they come from, particularly relating to Christianity and other religions closely related to "conquest, murder, homophobia, sexism, and slavery amongst so many other forms of violence." For Little, it's worth questioning why some in the diaspora have been taught that African religion, which she says "connects you with your personal power, identity and lineage," is evil. She suggests that "people need to decolonize their own minds and then see what serves them best."

Ruqaiyyah Beatty, who grew up practicing Christianity, Islam, and other other African religions, is a now practitioner of Ifá, a Yoruba religion and system of divination. She says that through her practice, she was able to find healing through connection. "I was able to connect to Nigeria, it gave me a global network of spirituality, divine guidance, family, and love, and I was able to create and sustain a great relationship to god," she says.

For those looking to get involved with African spiritual traditions, Britton stresses that research is key. She suggests reading books by independent scholar John Mason, who wrote Black Gods - Orisa Studies in the New World, which discusses 13 Orisha, including their symbols, personal characteristics, philosophical values, animal familiars, and feast days.

She also says it's important to enter these spaces from a place of respect, seeking mentorship and accountability, and above all, community. "You cannot do this by yourself," she stresses. The best way to guard against misinformation, Britton says, is to go slow, research, and talk to people.

While African spirituality can keep us connected during a time that can feel especially isolating, Little says, it can also keep us empowered. "I just want people to know that although there is a higher power, remember that you have power as well. I want us all collectively to start using our intuitions ... and to question everything."
Nylah Burton is a Denver-based writer. She covers mental health, social justice, and identity. You can follow her on Will you support Vox's explanatory journalism? .
Most news outlets make their money through advertising or subscriptions. But when it comes to what we're trying to do at Vox, there are a couple of big issues with relying on ads and subscriptions to keep the lights on:

First, advertising dollars go up and down with the economy. We often only know a few months out what our advertising revenue will be, which makes it hard to plan ahead.

Second, we're not in the subscriptions business. Vox is here to help everyone understand the complex issues shaping the world - not just the people who can afford to pay for a subscription. We believe that's an important part of building a more equal society. And we can't do that if we have a paywall.

So even though advertising is still our biggest source of revenue, we also seek grants and reader support. (And no matter how our work is funded, we have strict guidelines on editorial independence.)

If you also believe that everyone deserves access to trusted high-quality information, will you make a gift to Vox today? Any amount helps.

# data[].attributes.attachment_link.title
How some Black Americans are finding solace in African spirituality

# data[].attributes.attachment_link.description
Between the pandemic and protests, Black Americans are welcoming the community and liberation that African spirituality and traditions can bring.

# data[].attributes.body
Theme one: Code Switching

1. Code switching involves transitioning between different linguistic styles. For instance, in casual or familiar environments, individuals may utilize vernacular English, while opting for standard American English in formal or professional settings. Proficiency in code switching, particularly in the use of standard English, can significantly impact an African American's life success. A lack of proficiency in effectively code-switching to standard English might limit opportunities in education, employment, and career advancement. This challenge can potentially hinder an individual's access to various opportunities and hinder their progress in professional sphere.

2. Expecting individuals to abandon their natural linguistic patterns or cultural expressions in favor of a standardized form can contribute to the erasure of diverse cultural identities.

3. The effects of code switching intersect with identity strain. This happens when expectations to adapt and conform to diverse cultural norms, leading to potential conflicts between one's genuine identity and the anticipated behavior in different environments.

4. https://youtu.be/ptn5hxOkZlw?si=DuyGBTUU5PZ5LLiv In the link above, the video bringing awareness to racial code switching. The video presents numerous real-life instances that highlight the occurrences within Black communities.

5. One successful strategy to address misconceptions about code switching within and outside the African American community is education and awareness campaigns. These initiatives could involve workshops, seminars, or educational programs aimed at explaining the cultural and linguistic significance of code switching. They can provide information about the positive aspects of code switching, such as its role in communication, cultural identity, and adaptability.

6. In this unit it highlights the importance of code-switching, adaptation, and navigating different linguistic contexts, showcasing the flexibility and adaptability of language within diverse social settings.

# data[].attributes.attachment_link.title
How code-switching impacts the Black community

# data[].attributes.body
1. The most important thing I learned from this unit was about colorism. Colorism has historical roots, stemming from slavery and colonialism. Lighter-skinned individuals were often favored and granted privileges. These biases have affected family dynamics, shaping attitudes and behaviors within generations. Colorism influences how individuals within the Black community perceive and relate to each other based on varying skin tones. Lighter-skinned individuals may experience privilege and preferential treatment compared to their darker-skinned counterparts. This disparity can affect how individuals interact and form relationships.

2. The portrayal of African American females as property in media, particularly in rap videos or other forms of entertainment, contributes significantly to perpetuating harmful stereotypes. African American woman have been sexualized by individuals for centuries, the average black girl is not seen as just a black girl. Sex is always perceived to be what the black girl wants and what she espouses. Black women are seen as what others desire them to be. When looking at white woman that are in the same caliber they are not seen as sexualized individuals.

3. The factors that contribute to the rising numbers of single black unmarried females are Black women aren't seen as marriageable by those outside of their race, highly educated Black men are willing to marry outside of their race than Black women. One of the spokeswomen talked about Black women being encouraged to make choices to getting an education or getting married. When Black women are trying to pursue their careers, most are not worried about marriage or even children. They worry about their education and even when they succeed there are still challenges.

4. Many African American communities have strong ties to religious institutions that hold conservative views on sexuality and gender. Traditional cultural norms within certain African American communities may emphasize heteronormativity and traditional gender roles, contributing to a lack of acceptance or understanding of diverse sexual orientations and gender identities.

5. In the video that I have attached helped me to understand that long standing stereotypes have been going on before media was even invented. The video speaks on how when the Europeans first got to Africa in the 17th century, they believed that Africans showed to much skin. The European explorers thought that the African women were trying to seduce them. In the 19th century, it only continued but slaveowners often tried to justify rape. They argued that it wasn't possible to rape black woman because of their fabled sexual appetite.

# data[].attributes.attachment_link.title
3 Black Female Stereotypes that Need to Die | Decoded | MTV News

# 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.title
Psych 110_ Resources and Questions for Critical Analysis Project 2

# data[].attributes.body
1. African American neighborhoods have strong community ties, fostering a sense of unity and support among on another. Black-owned businesses play a role in Black communities by providing goods, services, and employment opportunities. African Americans have developed many strategies to handle adversity and highlight the joys of life. One approach is through the strength of creativity which comes in the form of storytelling. African Americans have manifested overtime by learn a number of socialization and protective strategies.

2. Some weaknesses that are seen in Black neighborhoods and communities are health, education, employment, occupational status, housing and criminal justice. One solution to address health issues in Black neighborhoods and communities is to establish and support community health centers by providing accessible and competent healthcare services, including primary care, preventive care, mental health services, and health education programs.

3. 1. Invest in equitable and adequate funded education systems, providing resources to schools, offering mentorship programs, expanding access to early childhood education, and promoting culturally responsive teaching practices to support the diverse needs of students. 2. Black neighborhoods can advocating for policies that prioritize de-escalation, bias training, and accountability can lead to fairer and more equitable law enforcement practices. Additionally, supporting programs that offer alternatives to incarceration, rehabilitation, and re-entry assistance for individuals in the criminal justice system can help reduce recidivism and support community well-being. 3. Black neighborhoods can establish mentorship programs, after-school initiatives, and educational support systems to bolster academic achievement among Black youth.

4. 1. The lack of resources can hinder upward mobility and socio-economic progress. Which can lead to inadequate access to quality education, healthcare, and economic opportunities. The absence of proper resources can limit individuals' capacity to participate fully in a broader progressive movement, hampering their ability to advocate for change and better opportunities. 2. Black communities face challenges regarding underrepresentation in positions of power and leadership roles. The lack of representation in political, corporate, and community leadership can limit the ability to drive policy changes, allocate resources effectively, and address systemic issues that affect the community. This underrepresentation can hinder the community's ability to advocate for its needs and interests within the broader progressive movement. 3. Black communities often face pervasive negative stereotypes perpetuated by media, societal biases, and systemic racism. These stereotypes can create barriers to advancement by affecting how society views and interacts with individuals from Black communities. As a result, there might be a limited perception of the capabilities, skills, and potential of Black individuals and communities, impacting access to opportunities, employment, education, and fair treatment within society.

5. https://www.cornell.edu/video/how-race-alters-perception-of-people-places-and-things/e3347 In the video attached it speaks on how race influences our perception of objects and physical spaces, how objects and physical spaces influence how we think about race and how race changes how we see people, and I believe that is significant to this units material because African American's experience systemic disinvestments, lack of resources, underrepresentation in leadership, and negative stereotypes often.

6. One thing that stood out to me in the slide show was the great migration. I realized that is part of my history. My grandparents moved from Alabama to California in 1963 to give their three children a better life.

# data[].attributes.attachment_link.readable_text
Watch the full presentation with speaker footage and slides.

Stanford University psychologist Jennifer Eberhardt presents her research on how race influences our perception of objects and physical spaces, how objects and physical spaces influence how we think about race and how race changes how we see people.

# data[].attributes.attachment_link.title
How Racial Residue: How Race Alters Perception of People, Places, and Things - Cornell Video

# data[].attributes.attachment_link.description
Stanford University psychologist Jennifer Eberhardt presents her research on how race influences our perception of objects and physical spaces, how objects and physical spaces influence how we think about race and how race changes how we see people.

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

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

# data[].attributes.body
Theme: Racial Microaggressions

1. Some psychological consequences that a person of color endure experiencing subconscious racial slights may include social withdrawal, frustration and anger and identity conflict. Accumulated experiences of slights can lead to feelings of frustration and anger, impacting emotional well-being. These experiences might create internal conflicts about one's identity, belonging, and self-worth. This will eventually lead to social withdrawal to prevent slights from happening.

2. Racial microaggressions can perpetuate the stereotype that people of color are more likely to be associated with criminal behavior or as seen as threats. Microaggressions can convey the stereotype that individuals of certain races are less intelligent or less competent than others.

3. Intersectionality contributes to economic disparities within the African American community. Factors like race, gender, and sometimes educational background intersect to create barriers in employment, leading to wage gaps, limited job opportunities, and barriers to career advancement.

4. These theories collectively influence an individual's understanding of their sense of self and ethnic identity by shaping their experiences, beliefs, and opportunities. Recognition and understanding these influences help form a more authentic and empowered sense of self and ethnic identity.

5. https://www.youtube.com/watch?v=fzyL96LZdHU ; I chose a video about microaggressions in the workplace. This video helps you come up with a plan, also known as "set up the situation" to have a conversation anyone that may have you feeling uncomfortable, due to racial microaggression.

6. I would use the same strategy from the video listed above, objectively describe the behavior that was displayed to the individual, explain the impact it has caused you and do differently. Work together to come up with solutions to ensure things are done differently in the future.

7. One thing that stood out to me was that racial microaggression happens to all minorities. I think sometimes I can get so wrapped up in all the bad things that African American's endure that I forget about the microaggression that happens to others that aren't getting special privilege.

# data[].attributes.attachment_link.title
BBC Ideas - How I deal with microaggressions at work

# data[].attributes.headline
6.6 Two Page Racial Autobiography Paper Feedback Discussion

# data[].attributes.subject
6.6 Two Page Racial Autobiography Paper Feedback Discussion

# data[].attributes.body
Theme two: The Imposter Syndrome and Women of Color in the Workplace

1. Imposter Syndrome is the inability to absorb one's accomplishments and the persistent fear that one will be exposed as a fraud.

2. Imposter Syndrome can affect a student in their educational journey and into their career experience by having lack of confidence. The student may put off assignments/task out of fear of failure or spend excessive amount of time on assignments/task to ensure they meet high standards. Going into a career experience the individual may avoid new job opportunities that can advance their educational or career goals.

3. African American woman will question their abilities and qualifications despite their achievements.

4. In the workplace African American woman sometimes experience mental strain. African American women may experience higher levels of stress, anxiety, and even depression, particularly when they believe that they need to continually prove themselves in the workplace.

5. We can battle the phenomenon and discrimination simply by showing up. Increasing representation in the places that have historically excluded African American's will not only benefit the institutions we infiltrate, but create an environment where African American's no longer feel like outliers. Simply, the more African American's in the room, the more African American's will feel like they belong there and are less alone they will feel in their minds.

6. One thing that I learned from this unit is African Americans are 20% more likely than the general population to experience a mental health problem. However, African American's are also the least likely to receive a diagnosis or treatment.

# data[].attributes.body
https://youtu.be/8zMTPcfbFiU?si=gDOp-Pl5wgtA_CRx

# data[].attributes.body
1. There are unique aspects and experiences that are associated with Black families, often stemming from historical and cultural background. Black families maintain the importance of community and strong kinship bonds. Extended family members, such as aunts, uncles, and cousins, often play a significant role in the upbringing and can provide an additional layer of support. In my family we have created a tradition of having an event called "March Madness". We have a host of cousins, aunts, uncles and siblings who birthday falls in the month of March. We come together make good food, play games, and listen to music.

2. Many Black families have shown resilience in the face of historical and ongoing challenges. This resilience is often rooted in cultural heritage and strong familial bonds. Cultural heritage contributes to strong sense of identity and pride. Black families tend to have rich cultural heritage that includes traditions, music, art and storytelling. Some of the other strengths that you see in many black families are strong religious orientation which can provide a source of moral and spiritual guidance, social connections, and a sense of community. A strong work orientation can lead to economic stability and opportunities for family members. Some of the challenges that are seen in black families are health disparities and criminal justice system inequities. Black families are more likely to experience health disparities including higher rates of chronic health conditions and lower like expectancy. Black people tend to have higher rates of incarceration and receive more jail time because of their race.

3. Utilizing concepts as such can assist Black parents to engage in racial socialization by explaining racism, providing context, and encourage Black children to develop a positive racial identity and understand the challenges he/she may face.

4. Based on our reading, I think that unstable family units have impacted Black families the most since slavery because the economic structure of slavery forced separations of male and female partners also including their children. The lack of family stability has resulted in social welfare. Families relied on welfare

5. https://youtu.be/GWyMEeMe_mk?si=XV-Xvx_66w8vEJzj the speaker explained the differences between Affinal and Consanguineal. Consanguineal is related by blood and affinal is by marriage. There are three different kind of kinship. Primary, secondary, and tertiary kinship. Kinship relationships help establish norms within a society and to determine social hierarchies.

6. One thing that I learned from this unit was about the broom jumping and where it originate. Broom jumping has historical roots to African and African American traditions and is often used to celebrate and honor one's heritage. It has been part of wedding ceremonies and other important life events in some African American communities for many years. According to the reading, slaves were not able to get married to create kinship bonds because it caused problems during the selling process of slaves.

# data[].attributes.body
Theme 1: Types of Racism

1. After going over Belgrave's definition of racism, I have witness 3 of the types of racism. Individual Racism, Institutional Racism and Cultural Racism. In slide 3, I have seen structural racism, internalized racism, internalized racial superiority, and internalized racial inferiority.

2. We do not live in a post-racial society. Racial disparities and inequalities persist in various aspects of life, including education, employment, criminal justice, healthcare, and more. Systemic racism and discrimination continue to affect marginalized communities, and racial bias and prejudice persist on both individual and institutional levels. Events and movements, such as the Black Lives Matter movement, demonstrate that racial issues remain at the forefront of societal discussions.

3. Race refers to a group of people of common ancestry, that may be based on physical characteristics such as skin color, hair texture, and facial features. I believe that race is a social construct rather than biological construct.

4. https://youtu.be/7myLgdZhzjo?si=LbGNRaR0_xfcZWjI I agree with the content of this video. In the youtube video attached above talks about what the difference between race and ethnicity? How the definitions of races and ethnicities have changed over time and across places. It also discuss the terms minority and minority-majority and how races are defined in the United States.

5. One thing that stood out to me from the unit was how many people are familiar with overt acts of racism, such as racial slurs or explicit discrimination, the more insidious forms of racism, like systemic racism and symbolic racism, can be harder to identify and confront.

# data[].attributes.attachment_link.title
Race & Ethnicity: Crash Course Sociology #34

# data[].attributes.headline
3.4 Three Self-Assessments, Racial Identity Development and Identity Resource

# data[].attributes.subject
3.4 Three Self-Assessments, Racial Identity Development and Identity Resource

# data[].attributes.body
3.1 Multidimensions of Ethnic Self Identification

1. Within the category of Natal Measures, I chose grandparents. I am grateful to still have all four of my grandparents. My grandparents help shape me into the person I am today. As a child to an adult my grandparents installed strong religious beliefs in me, by keeping me in tune in a spiritual setting. My grandparents laid the foundation of being family orientated by hosting Sunday dinners, hosting holiday gatherings to keep traditions going. Aso keeping the family together as one.

2. Within the category of Behavioral Measures, I chose cultural practices because I partake in rituals known as baptisms. A baptism is a ritual prayer-action when someone becomes a member of the Christian community.

3. Within the category of Subjective Measures, I chose self-concept because it shapes my thoughts, behaviors, and identity in many areas.

4. Within the category of Situational-Contextual Measures I chose home-family and work. These are two of the places I send most of my time and they both contribute to who I am today. I grew up in a home were home-family was most important. Learning values, boundaries and rules to help in and out the household. Being able to work to bring in a stable financial income contributes to financial ethics that can be tailored to fit my family's financial situation.

3.2 Multigroup Ethnic Identity Measures

1. 41

2. I believe that I have a higher sense of Ethnic Identity. This has helped me to understand how to my perception may be different among other groups.

3. I bond with African American groups of people because this is where I feel most comfortable. Being around other individuals who identify the same as me makes me feel comfortable because they understand the things you face in everyday life.

4. I wasn't surprised by the results.

3.3 Rosenberg's self esteem

1. 28

2. My score makes me feel like I am going a good b at controlling my self esteem. I am where I would like to be in life.

3. I believe my score is above average because I continue to use positive self talk, I am pleased with myself. I control how I feel not others

3.4: RACIAL IDENTITY DEVELOPMENT PADLET POST

1. My Racial Identity Development is Internalization.

2. I further understand my own sense of racial identity. I am able to create meaningful relationships with other ethnicities, which leads to effective cross-cultural communication.

3. Going into 7-11 after school being told to leave your backpacks at the door, continuously being asked are you going to buy that, being watched and followed.

4. I learn that through learning about your racial identity will help you with growth to understand what is happening in the world.

3.5: FIND YOUR RACIAL IDENTITY RESOURCE

1. https://www.pewresearch.org/social-trends/2019/04/09/the-role-of-race-and-ethnicity-in-americans-personal-lives/

# data[].attributes.attachment_link.provider_name
Pew Research Center's Social & Demographic Trends Project

# data[].attributes.attachment_link.readable_text
In addition to their different assessments of the current state of race relations and racial inequality in the United States, Americans across racial and ethnic groups also see race and ethnicity playing out differently in their personal lives. On balance, blacks are more likely to say their race has hurt, rather than helped, their ability to get ahead. Among whites, Hispanics and Asians, more say their race or ethnicity has been an advantage than an impediment.

Blacks are also far more likely than other groups to say their race is very or extremely important to how they think about themselves, but half or more Hispanics and Asians also say their racial or ethnic background is central to their overall identity; only 15% of whites say the same.

This chapter also looks at personal experiences with discrimination and the extent to which people of different backgrounds say their family talked to them about challenges or advantages they might face because of their race and ethnicity when they were growing up.

Blacks more likely than other groups to say their race has hurt their ability to succeed; whites most likely to say their race has helped

About half of black Americans say being black has hurt their ability to get ahead, including 18% who say it has hurt a lot; 17% say being black has helped them at least a little, while 29% say it has neither hurt nor helped their ability to get ahead. In contrast, roughly four-in-ten or more whites, Hispanics and Asians say their race or ethnicity hasn't had much impact on their ability to get ahead - and to the extent that it has, more say it has helped than say it has hurt.

Whites are especially likely to say their race has given them some advantages: 45% say being white has helped them get ahead at least a little, while 50% say it has neither helped nor hurt and just 5% say being white has hurt their ability to get ahead. Three-in-ten Hispanics say being Hispanic has helped them, while 37% of Asians say the same about their racial background. About a quarter of each say being Hispanic or Asian, respectively, has hurt their ability to get ahead at least a little.

Among whites, education and partisanship are linked to views of white advantage in their own life. Six-in-ten white college graduates say being white has helped their ability to get ahead, compared with 39% of whites with some college and 35% of those with less education. And while 66% of white Democrats and Democratic leaners say their race has helped at least a little, only 29% of white Republicans say the same. Most white Republicans say being white has neither helped nor hurt.

Education is also a factor in how blacks assess the impact their race has had on their ability to succeed. About six-in-ten blacks with at least some college experience (57%) say being black has hurt, compared with 47% of blacks with a high school diploma or less education.

The survey also asked whether factors such as gender, family finances and hard work helped or hurt people's ability to get ahead. Overall, Americans are far more likely to point to their own hard work than to any other attribute as having helped their ability to get ahead.

Across racial and ethnic groups, about half of men say their gender has helped them at least a little. White and black women are more likely to say their gender has been an impediment than an advantage, while Hispanic women are more divided. White women (44%) are more likely than black (38%) or Hispanic (32%) women to say their gender has hurt at least a little.

Majorities of blacks, Asians and Hispanics say they have faced discrimination

About three-quarters of blacks and Asians (76% of each) say they have experienced discrimination or have been treated unfairly because of their race or ethnicity at least from time to time; 58% of Hispanics say the same. Most whites (67%) say they have never experienced this.

Blacks with at least some college experience are more likely than those with less education to say they have experienced racial discrimination, but majorities in both groups say this has happened to them (81% and 69%, respectively). Among Hispanics, 63% of those with some college or more - vs. 54% of those with less education - say they have faced discrimination because of their race or ethnicity.

Most blacks say people have acted as if they were suspicious of them or as if they thought they weren't smart

Asked about specific situations they may have faced because of their race or ethnicity, 65% of blacks say someone has acted as if they were suspicious of them, and 60% say someone has acted as if they thought they weren't smart. About half say they have been subject to slurs or jokes (52%) or that they have been treated unfairly by an employer in hiring, pay or promotions (49%), while about four-in-ten say they have been unfairly stopped by police (44%) or feared for their personal safety (43%) because of their race or ethnicity.

Blacks are more likely than whites, Hispanics and Asians to say they have faced most of these situations. Asians are more likely than other groups to say they've been subject to slurs or jokes because of their race or ethnicity (61% of Asians say this has happened to them), while whites are the most likely to say someone assumed they were racist or prejudiced (45%).

Within racial and ethnic groups, experiences differ significantly by gender. Among blacks and Hispanics, larger shares of men than women say they have been unfairly stopped by police, been subject to slurs or jokes, or that people have acted as if they were suspicious of them because of their race or ethnicity. Hispanic men are also more likely than Hispanic women to say they have been treated unfairly in employment situations.

Blacks with at least some college experience are more likely than those with less education to say they have faced certain situations because of their race. For example, 67% of blacks with some college or more education say people have acted as if they thought they weren't smart because of their race or ethnicity; 52% of blacks with a high school diploma or less education say the same. And while about six-in-ten blacks in the more educated group (58%) say they have been subject to slurs or jokes, 45% of blacks who didn't attend college say this has happened to them.

Many of these experiences are also more common among Hispanics who were born in the U.S. than among those who were born in another country.

Most blacks say their family talked to them about challenges they might face because of their race

More than six-in-ten black adults (64%) say that, when they were growing up, their family talked to them about challenges they might face because of their race or ethnicity at least sometimes (32% say this happened often). In contrast, about nine-in-ten whites (91%), as well as 64% of Hispanics and 56% of Asians, say their family rarely or never had these types of conversations when they were growing up.

Black men and women, as well as blacks across age groups, are about equally likely to say their family talked to them about challenges they might face because of their race or ethnicity. Seven-in-ten blacks with at least some college experience say their family had these types of conversations at least sometimes, compared with 57% of those with a high school diploma or less education.

Across racial and ethnic groups, majorities say their family rarely or never had conversations about advantages they might have because of their race or ethnicity, but blacks (32%), Hispanics (26%) and Asians (26%) are more likely than whites (11%) to say these conversations took place at least sometimes when they were growing up. About two-in-ten white adults younger than 30 (22%) say their family talked to them about advantages they might have, compared with about one-in-ten whites ages 30 and older.

Most blacks see their race as central to their overall identity

About three-quarters of black adults (74%) say being black is very important to how they think about themselves, including 52% who say it is extremely important. About six-in-ten Hispanics (59%) say being Hispanic is extremely or very important to their identity, and 56% of Asians say the same about being Asian. In contrast, only 15% of whites say being white is as important to their identity; 19% of whites say it is moderately important, while 18% say it's only a little important and about half (47%) say their race is not at all important to how they think about themselves.

Among blacks and whites, those younger than 30 see their race as less central to their identity than their older counterparts. Still, majorities of blacks - and relatively small shares of whites across age groups - say their race is extremely or very important to how they think about themselves.

Hispanics born in another country (65%) are more likely than those born in the U.S. (52%) to say being Hispanic is at least very important to their overall identity.

# data[].attributes.attachment_link.title
3. The role of race and ethnicity in Americans' personal lives

# data[].attributes.attachment_link.description
In addition to their different assessments of the current state of race relations and racial inequality in the United States, Americans across racial and

# data[].attributes.headline
2.4 Ubuntu, Afrocentricity and Nguzo Saba

# data[].attributes.subject
2.4 Ubuntu, Afrocentricity and Nguzo Saba

# data[].attributes.body
Theme 1: Ubuntu
1. I do believe that the spirt of Ubuntu is alive in African American culture. My grandparent's house has always been open to people in need. My grandmother has raised generations of family members and a host of friends. My grandmother will go over and beyond for anyone that cross her path.
2. The things that African cultures and African Americans have in common are religious beliefs, and both cultures come together when it comes to discrimination, violent acts and racism.

Theme 2: Concepts of Afrocentric Psychology
1. The concept that I feel is most present in my community is Sankofa. Sankofa refers to one looking back at past historical events to learn from them and to plan for the future. To knowing your past, to understand your present, to know where your future is going. We have to understand what our ancestors when through to understand what we are going through current. This contributes to understand where we may want to do in the future. For example, in the past African American were not able to vote. Now witnessing the first African American President. This is important to understand to never give up, and to fight for equality.
2. The concept that I feel is least present in the African American community is human authenticity. Human authenticity is the condition to being sincere and being who you are meant to be. It is the quality of being genuine and free of imitation.

Theme 3: 7 Principles of Nguzo Saba
1. Nia (purpose) refers to make our collective vocation the building and developing our community and to restore our people to their traditional greatness. Nia resonates with me because the purpose is to encourages individuals to look within themselves and set personal goals that are beneficial to the community.

# 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
Theme 1: Who Am I Activity?
1. Who am I? I am Alyssa Portis-Stallworth, a strong African American woman.
2. Who do I pretend to be? A superwoman.
3. Who do people think I am? A smart, caring, intelligent young lady.
4. Who do I wish I could be? I wish I could be someone who can make change in the world. A successful over-achiever, the best mother and wife I could be.
5. How has race or ethnic identity played a role in any answers? Race and ethnicity play a big role in how I see myself, how other perceive me, and how we relate to one another.

Theme 2: First Experience With Race Activity
1. What was your first experience with race? My first experience with racism was in elementary school. I had a friend named Jennifer who I played with daily. Jennifer was turning 10 years old; She came to school to hand out birthday invitations. She never gave me an invitation. I asked her why she didn't give me a party invitation and she said she couldn't because her father didn't like black people.
2. How old were you? 10
3. What emotions do you associate with the experience? I was sad and confused.
4. Have you ever talked about the experience? It wasn't until I experienced another incident as an adult.
5. How have your early experiences with race shaped your worldview? When meeting people I am very cautious. I tend to be very observative of the people I surround myself around. Understanding in life everyone won't always like you but always treat others equally and how I want to be treated.

Theme 3: Positive Sense of Self Brainstorm
1. What connection can be made between having a positive sense of self and our experiences with identity and race? Brainstorm your thoughts on how they connect. I believe having a positive sense of self and experiences with identity and race can bring out a positive self-image. You don't have to dwell on the past and you can act assertively without guilt. Most of all you learn to value yourself and others, you see all people equally.