# 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?

I am Janell, daughter of 2 Mexican parents whom I am very close to. I am also a younger sister to an older brother. I am also a dog owner to a pitbull/german shepard mix. I name these people/pets because they shape who I am and are some of the many people I spend my time with. More specifically I am a first generation college student with hopes of becoming the first nurse in my family. I find myself to be very empathetic and willing to listen to others. I can be very shy in new places with new people, but I can also be loud and outspoken with those that I am close to. I pretend to be someone who doesn't need help. Being the first person in my family to attend college I find myself figuring it all out. To my parents it may seem like I know what I am doing but it's not always easy. I believe that others who do not know me see me as shy or to myself. It can take me awhile to get comfortable with certain people while with others it comes naturally. To those who know me I believe they see me as hardworking, empathetic, nice, and funny (maybe). I honestly wish I could be more confident in myself. I am not someone who takes compliments that well. I am also someone who doesn't like being the center of attention. I do wish I could put myself out there more and conversate with others more naturally. I would say ethnic identity plays a part in my response regarding being first generation. I can not ask for help when it comes to college as my parents did not attend college and their main language is spanish.

Theme 2: First Experience With Race Activity

My first experience with race that I can remember would be having to fill out forms during school tests. In which it asked “Select your race?”. I am Hispanic/Latina so the option for that was not there as those options are not considered a race. I remember being confused and questioning who I was because physically I am not black and I am also not White. The other options seemed much closer to the right choice but then again it would feel like I was lying to myself. I would just choose not to fill that part out. I believe I was in middle school when it really became something I thought hard about. This experience to me was not negative or positive, it was just confusing. I do not think I have really talked about this since not many people ask. I believe this experience shaped my view as I wanted to learn more on the differences between race and ethnic identity.

Theme 3: Positive Sense of Self Brainstorm

I do believe someone that has a negative sense of self can still have a positive sense of ethnic identity. For example I explain how I am not always as open as I want to be but when it comes to my ethnic identity I am not ashamed of presenting it. Whether it be the language that I speak or the food I eat. I also believe that being proud of who you are can have a positive effect on how you carry yourself.

# 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

Although I am not part of the African American culture I would still say from an outside perspective the spirit of Ubuntu is still alive. Ubuntu in a few words is described as respect, connection, helpfulness, and communalism. Ubuntu could be shown during the black lives matter protests. People in the African American community gathered to show their stance on what they believed was wrong. They were brought together and helped one another spread the word. At the end of the day they connected in fighting what they believed in together.

The difference between Africans and African Americans is that they have different views and practices on things like spirituality, roles, and sensitivity to time. Another big difference according to the article is the way in which their views on racism differs. For example African Americans tend to blame racism of the cause of things like poverty. On the other hand Africans see a country that offers them much more than what their home country does.

Theme 2: 7 Concepts of Afrocentric Psychology and Theme

From the seven concepts I believe Human Authenticity is the most prominent in African American culture. This is because I see those in the African American community truly be themselves without considering the judgment of others. They know who they are deep down and can connect that to who they are on the outside in terms of their feelings, thoughts, and values. Therefore being themselves authentically and knowing who they are.

I am not sure which concept is the least present but if I had to choose one it would be spiritness. This is because I do not see it talked about much among the community. Spiritness refers to the connection between a person and their spirit belief that they are a larger force.

Theme 3: 7 Principles of Nguzo Saba.

The principle that I have chose is Kujichagulia which means self-determination. It shows how a person chooses to name, define, and speak for themselves. I chose this principle because I would like to become part of the 7% of latina RN's. I believe that overcoming stereotypes and going beyond what is expected of me is important. I choose to give myself a title and not let how others seem me define who I am. In comparison I see this with the African Community as well. They have been stereotyped and seen as less then but many of them choose to overcome that. They choose to continue their education and work in places where many people think they should not. Yet, they have that self-determination to surpass it.

# 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:

Within the category of natal measures I chose natural parents, siblings, and extended family. This is because these are the people who have taught me my culture as well as who I share customs with. My parents are from Mexico therefore a lot of the food I eat and what traditions we share every year I have learned from them. As for my brother, him and I were born in the United States so we share different trends and activities with each other that my parents may not understand. As for extended family I can share both at the same time between aunts/uncles and cousins.

Within the category of behavioral measures I chose language use patterns and food preference. I chose these because I feel as if they are the most prominent in who I am. For example language use patterns consist of changing between languages (english and spanish) based on who I am around. I also find myself speaking "spanglish" when I am around both groups. As for food preference I would say I usually eat Mexican food at home and occasionally some american fast food. I also eat a lot of Asian foods and I believe this is because I live in California where it is very diverse and I have tried it and really enjoyed it.

Within subjective measures I have chose self-identification of a preferred ethnic group. I have chosen this because it is something that does not confuse me or make me think differently. For example it is easy for me to identify as hispanic/latina.

Within situation-contextual measures I have chose home-family, education, and religion. This is because from the list they are important to who I am. As mentioned before home-family are the people who I spend the majority of my time with. They influence my likes/dislikes, music, and humor. As for education I am a first generation college student so a lot of my previous education I have learned at school. While I have learned different ideas from my parents. As for religion I grew up catholic since my mom is very religious. I have learned certain traditions from her and continue to accompany her to church every Sunday.

3.2:

My Multigroup Ethnic Identity Measure score is 43.

To me this score means that I am proud and confident within my ethnic identity. I also feel like it means that my ethnic identity is important to what makes me as an individual.

I think that this means that I have a strong bond with the hispanic/latino because of my high score.

I do not think the score surprised me because I know that I am proud of my ethnic origin and I would not change it if I had a choice.

3.3:

State your score after taking the Rosenberg’s Self-Esteem Scale: 18

State what your score means to you and your understanding of your self-esteem: I believe that it means that my self esteem fluctuates depending on the situation. I do not believe I am at the place where I want to be but I also do not feel like I am a complete failure.

State why you believe your score is the number that it is. Provide examples: An example I can give that shows why my score is average is because for the first question I responded with feeling worthy equally to others. This is because I believe all of us as people no matter the difference are worth something. Yet, when I answered if I feel like I can be equally as best as someone else I replied with disagree. I believe this tests what we think our skills are compared to other people and I do not have many skills. Although I would not be able to compare skillswise it does not make me less worthy.

3.4:

I believe that I am in the internalization stage. This is because after reading all of the previous stages I feel as though I have surpassed them. In the conformity stage I feel as though I know I am not just a regular american. I am more than that and I do not try to emulate Whiteness through my actions as my speech, beliefs, and customs are different. The dissonance stage helped me understand that I may be different from white individuals and the I may not receive the same benefits as them. As for immersion and emersion stages I can understand why it may be easy to blame white individuals for things like sexism or racism since they are looked to be in a higher category but I know realistically that not every white person is that way. I also do not try to steer away from white people or make a judgment based on race. I can see where in my group sexism and racism is still prominent. So, only blaming white people would be hypocritical. One thing I have learned is that some people may be on the same stage as me while others may be behind or advanced.

3.5:

I chose this source because I find it to be one of the main components that make me as an individual. I know others who are in the same ethnic group as I can also relate. I feel as it can also tie into imposter syndrome which is a topic I may also want to incorporate in my paper.

# data[].attributes.attachment_link.title
Understanding Potential First-Generation College Students - The Pell Institute

# data[].attributes.attachment_link.description
In today’s rapidly changing educational landscape, first-generation (FG) college students remain a significant and important demographic. Despite rising educational attainment over the past 50 years, more than half of college students are still first-generation. Recently, the Pell Institute for the Study of Opportunity in Higher Education (“Pell Institute”) took a deeper dive into exploring who…

# data[].attributes.body
Question 1:

From the google slide, the type of racism that I see in this world is cultural racism. Cultural racism is defined as assumed superiority of a language or dialect, belief, or value. In this case I would say racism has been shown when a person speaks a different language and a someone else will tell them "We are in America speak english." They will also tell them to "Go back to their country." A lot of the time people assume that a person is not from America because of their skin tone and the language they are speaking. From slide three I would say the type of racism I see is internalized racial superiority. I see this a lot when people believe they are entitled to behave a certain way around others without feeling as they should be disciplined.

Question 2:

I do not believe we live in a post-racial society. There continues to be many stories about people who experience racism daily. A lot of people live in fear because of racism and it continues to push people of different races apart. In my opinion I unfortunately believe that it will take many years and generations to even get close to a post-racial society. This is because racism is learned a lot of the time from homes and it could be easy for children to act up on it without fully knowing what they are saying. I believe this because I hear children and younger teens who make racist "jokes." They may think it's harmless but it just further pushes a racist society. That is why it is important to educate people.

Question 3:

Race to me is a combination of many factors but I would say it is mainly a social construct. This is because people are placed into groups depending on certain factors physically and behavioral.

Question 4:

https://socialsci.libretexts.org/Courses/Southwestern_College/SOC_106%3A_Race_and_Ethnicity_(Brenner)/Chapter_1%3A_Defining_Race_and_Ethnicity/1.3_Race_as_a_Social_Construct

I chose this source as it explains why race can be defined as a social construct and I like how it gives historical context which gives further insight. I would agree with this source.

Question 5:

One thing that stood out to me from the reading was learning the ways racism affects African Americans. Although I do know how, it is interesting to me how people can still continue to be racist in general. Many time people believe racism is just shown through words but it does go deeper than that and it is harmful.

# data[].attributes.attachment_link.description
The well-known “Thomas theorem” in sociology is defined as follows: “if men define situations as real, they are real in their consequences”. While we can acknowledge that race is a social construction and not a biological reality, it is also true that our race has an incredible impact on our identity and life chances. In this way, the effects of the idea of race are real.

# data[].attributes.body
From the reading, what do you think makes the Black family unique? Please provide descriptive examples.

What do you think are the strengths and challenges of the Black family? Please state why you think so and provide examples.

How do concepts such as racial socialization affect parents and children in Black families? Please explain.

Based on our reading, what factors do you think have impacted Black families the most since slavery and why?

Search and find one academic resource that helps you understand this topic better and post it to your Padlet.

State three main points from the resource and how it helps you understand this topic.

State one thing that you learned or one thing that stood out to you from the unit required reading, optional reading or audio material in this unit. State its significance.

# data[].attributes.body
https://www.scientificamerican.com/article/race-is-a-social-construct-scientists-argue/

# data[].attributes.attachment_link.title
Copy of Template_ Racial Autobiography Outline Janell Ines

# data[].attributes.body
1. Imposter syndrome according to the video 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 by constantly doubting themselves. They could even downplay their work in order to prevent a target on themselves. For example, a student knowing they can write a good paper but feeling like their professor or teacher will wonder if they plagiarized. So instead they use basic words and does not elaborate clearly. This can then follow them into the profession as they will feel any little thing can get them into trouble although they have done nothing wrong.

3. Imposter syndrome has specifically affected the esteem of African American women by feeling as though they can not speak up. They are worried to be seen as troublesome. They also doubt themselves and can therefore it can show on how they present their work.

4. In the workplace African American women feel like they do not belong and as if they are a fraud. This can stem from mental illnesses. Research shows that 20% of African Americans have mental illnesses that they do not know about since they go undiagnosed due to lack of healthcare. This can add onto the stress they already have. Especially those in leader positions where the workplace is white dominated.

5. I believe that a strategy that can help women of color in the workplace would be to form groups with others. It does not have to be all people of color but just people who understand and they can be around. I feel like it could make them feel included.

6. In the require reading "What it means to be black in the American education system" the thing that stood out to me was how more black Americans experienced discrimination in a college setting than those with no college experience. This is because black Americans work their way to college and it is an accomplishments to them. Yet, when they get to college they still face discrimination from others without realizing that they got there the same way they did.

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

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

# data[].attributes.body
1. A person of color could experience mental illnesses like depression and anxiety from experiencing subconscious racial slights. This could lead to a person questioning their self worth and questioning if they belong. This is due to the constant questions they get that feels like the person is undermining their intelligence or character.

2. Questioning a person on the way they speak, especially if they are told they speak so well. It implies that the person of color should not know how to speak that way or that proper.

3. Other issues could arise depending on the way an African American person presents themselves. For example their gender, sexuality, or class. It could make room for many other types of microaggressions.

4. These issues could make a person struggle mentally and could therefore impact their quality of life negatively. For example living in fear or being treated poorly.

5. The link/resource I chose stood out to me since it gives definitions, examples, and shows the different types of microaggressions since it is not just verbal.

6. Although it could be too upfront I would say addressing this issue to someone who is unaware is to educate them. Letting them know then and there that what they say or do is not ok could be helpful.

7. One thing that stood out to me is that some people truly do not know what they so or do is a form of microaggression. I would think that by now they would know or understand.

# data[].attributes.attachment_link.readable_text
Microaggressions are actions that negatively target a marginalized group or individual. A microaggression is a form of discrimination that can be intentional or accidental.

People who engage in microaggressions may mean no harm toward the person or group being targeted. They may not even realize that they are making a microaggressive comment or action.

Regardless, microaggressions can be very hurtful to the people who experience them.

This article looks at what a microaggression is and gives some examples. It also describes how to avoid them and what to do if they happen.

Researchers define microaggressions as "everyday, subtle put-downs directed towards a marginalized group which may be verbal or nonverbal and are typically automatic."

Microaggressions may demean a person's race, gender, sexual orientation, heritage, age, or health status, for example.

Microaggressions convey disparaging messages to people because they belong - or are perceived to belong - to a specific group.

The person sending the message may not realize that it is a microaggression. In some cases, a microaggression can be disguised as a compliment. One example is when a person says how articulate a colleague is or how well they speak English, implying that this is somehow unexpected because of the person's skin color or nationality.

Denying a person's experience is also a form of microaggression. For instance, saying to a transgender person, "I'm a woman, so I understand what you are going through."

In a more specific example, cisgender women may use microaggressions to diminish the experience of transgender women. For example, a cisgender woman may complain that a transgender woman cannot understand what they are experiencing, implying that transgender women are not "real" women.

The psychiatrist Dr. Chester M. Pierce first coined the term in the 1970s to describe subtle insults and put-downs that African Americans experience regularly. Psychologists have since expanded its use to include this behavior toward any marginalized group.

A marginalized group includes "individuals, groups, or populations outside of 'mainstream society,' living at the margins of those in the center of power, of cultural dominance, and economical and social welfare." Marginalization is not something people choose to experience. Instead, it results from exclusion and discrimination by structures of power and the people within them.

A person may experience marginalization due to their race, gender, religion, or sexual orientation, for example.

It is usually clear when someone's behavior is discriminatory, such as when they use a racial slur. A microaggression, however, may be harder to identify, and the person may not realize that their behavior is harmful.

Microaggressions can take several forms. They may be:

Verbal: A verbal microaggression is a comment or question that is hurtful or stigmatizing to a marginalized group or person. For example, saying, "You're so smart for a woman."

Behavioral: This involves behaving in a way that is discriminatory or otherwise hurtful to a marginalized person or group. For example, when a waiter or bartender ignores a transgender person and instead serves a cisgender person, someone whose biological sex matches their gender identity.

Environmental: An environmental microaggression is when a subtle discrimination occurs within society, for example, when a college campus only has buildings named after white people.

Psychologist Dr. Derald Wing Sue and colleagues have defined three classifications of microaggression:

Microassaults: This is when a person intentionally behaves in a discriminatory way while not intending to be offensive. An example is telling a racist joke, then saying, "I was just joking."

Microinsults: This is a comment or action that is unintentionally discriminatory. For example, saying to an Indian doctor, "Your people must be so proud."

Microinvalidations: This is when a person's comment invalidates or undermines the experiences of a marginalized group. An example would be a white person telling a Black person that "Racism does not exist in today's society."

There are many everyday examples of microaggressions. People may target others with microaggressions because of their race, gender, sexual orientation, religion, class, disability, mental health, weight, or age, among other factors.

In 2018, Kansas State University conducted a study into workplace microaggressions. The researchers found that 73% of women working in science, technology, engineering, or mathematics had experienced at least one form of sexual objectification.

Some other examples of microaggressions include:

treating someone as a second-class citizen because of their gender, race, or sexual orientation

complimenting a person raised in the United States on their English simply because they are not white

telling a person with obesity that they should eat less

making assumptions about someone based on their religion, age, or class

deliberately not using a transgender person's preferred pronouns

underrepresenting different races, sexualities, and disabilities in the media

being unwilling to find stereotypical or derogatory sports team names offensive

using offensive terminology, such as, "That's so gay"

considering certain people to be of more value than others based on their ethnicity, class, or sexuality

These microaggressions are an insidious, pervasive form of racism. Some researchers define them as "brief, everyday exchanges that send denigrating messages to People of Color because they belong to a racial minority group."

This form of everyday racism can have a devastating effect on individuals and communities. Often, the dominant person who uses them is unaware of it or unaware of the effect.

Examples of racial microaggressions include:
Here, learn more about racial microaggressions.
These reflect prejudice, stereotyping, or discrimination against a person because of their gender. Usually, they are directed by males toward females.

Examples include:

In a , surgeons and anesthesiologists reported that the most common sexist microaggressions they experienced at work involved overhearing degrading terms and seeing degrading images of females.

Among the 259 female participants in the study, 94% had experienced sexist microaggressions. Those who had were more likely to report burnout, particularly if they were from an underrepresented racial or ethnic group.
What is sexism? Find out here.
Heterosexism was one called "homophobia." The older term is inaccurate because it refers to an irrational fear, rather than the systemic and interpersonal discrimination and marginalization that exist.

Heterosexist microaggressions are sexuality based. They target people with various sexual orientations and are often carried out by cisgender people.

Examples include:

using derogatory terms

making assumptions about people's sexual orientation

moving away from people or excluding them from discussions

telling someone that they don't "look" or "seem" like their identity

accusing people of being oversensitive

suggesting that a person is not a "real" man or woman

saying "I'm not homophobic, but..."

keeping quiet when a microaggression is directed against someone else

Here, find our LGBTQIA+ hub, with information and resources for support.
Microaggressions can be harmful and stressful to the people who experience them.

Researchers studying the effects of racial microaggressions on undergraduate college students found that those who experienced them regularly had lower self-esteem. The researchers also discovered that these racist microaggressions were especially harmful in work and educational settings.

In another study, researchers found that people who experienced ethnic microaggressions had higher levels of depression and trauma. However, the study could not confirm that the microaggressions directly caused the participants' depression.

One study that looked at 325 "minority" graduate students found that more than 98% had experienced microaggressions. The results showed that microaggressions caused significant distress and increased the risk of depression, regardless of a person's social status.

Microaggressions are a subtle form of prejudice. They are comments or behaviors that harm members of marginalized communities. The people who engage in microaggressions are often unaware of the negative impact.

Implicit bias "unconscious prejudice in favor of or against one person or group." Microaggressions are often an expression of implicit bias.

But if a person understands that their comments or actions are microaggressions and continues to behave in the same way, the prejudice they express is no longer implicit. It is explicit bias.

It can be difficult for a person with learned bias to change how they act toward marginalized groups.

However, some tips can help people review their beliefs and change their behavior. For example:

The American Psychological Association recommends these strategies to people who face microaggressions:

Respond to the microaggression if it feels safe to do so.

Discuss the incident briefly, and arrange to discuss it with the person again later. This gives them the chance to reflect and you the chance to consider, and possibly practice, what to say.

Let the person know how the microaggression made you feel and why it is significant.

Criticize the microaggression, not the person.

Take care of yourself by seeking social support and practicing healthy self-care techniques.

Avoid taking on work related to marginalization - unless it is your choice to do so. Being asked to do so can be a form of microaggression.

Bystanders can help by being allies. This might involve speaking up against the microaggression. But always say how the language or behavior made you feel - not how you assume it made the recipient feel, as this can be unintentionally dehumanizing. No one can ever be sure quite how something makes another person feel.
Here, learn more about empowering others whose sexual orientation puts them at risk of microaggressions.
Microaggressions are actions or comments that express prejudice against a marginalized group or person. They can be very stigmatizing and harmful.

Although it can be difficult to admit fault, a person who engages in microaggressions can educate themselves about the impact of harmful language and change their behavior.
Read the article in Spanish.

# data[].attributes.attachment_link.description
A microaggression is a comment or action that expresses prejudice against a marginalized group or person. Learn more, and find examples, here.

# data[].attributes.body
STRENGTHS:

1. Due to being racism it is very likely for African Americans to come together. Therefore, teamwork/citizenship is a strength that manifested from racism and now African Americans come together to be involved in political and social justices.

WEAKNESSES:

2. One weakness in a black community would be poverty. It is harder for families in this community to live well as they face hardships. It is a cycle that can be hard to get out of.

OPPORTUNITIES:

3. Three ways could include guiding the youth, involving themselves in politics, and helping each other economically like starting businesses. This allows them to learn how things affect them and how they can be involved in policy changes.

THREATS:

4. Black neighborhoods and communities could have a detrimental effects include involving themselves in negative environments and refusing to learn about other communities.

5. https://ip-no.org/what-we-do/advocate-for-change/mass-incarceration-and-racial-oppression/?gad_source=1&gad_campaignid=11488381126&gbraid=0AAAAADOiIug1IQmkdmZL5rtpZmPugD7Wy&gclid=Cj0KCQjw_8rBBhCFARIsAJrc9yD20om0CvG5dTGCMm2Lb0380WMIfNKhYxZWPcR7Cir3olilNI5vFr8aAtuaEALw_wcB

This resource focuses in mass incarceration and shows how this can affect black communities and how to continues to.

6. One thing that stood out to me is that there are many strengths and weakness in the black community and it is important to speak on it so that the strengths outweigh the weaknesses.

# data[].attributes.attachment_link.readable_text
If there is an error rate in convictions, which there is, the more people a government imprisons, the more innocent people it will imprison. This is because as the number of convictions that the justice system churns out increases, the time and resources available to spend on ensuring the quality and accuracy of each conviction decreases.

Since the gains of the civil rights movement became apparent, economic interests and political pressure to imprison millions of Americans has steadily but rapidly replaced segregation with mass incarceration. This has grossly overburdened the legal institutions that make up the criminal justice system and has caused police, lawyers, courts and prisons to resort to assembly-line justice. And therefore each conviction that this overburdened system produces is less likely to be accurate than a conviction that is a result of the considered and careful process envisioned by a system of adversarial justice.

Some believe this system was designed to disproportionately impact people of color: that it is engineered as an instrument of racial oppression to replace Jim Crow laws. Others believe mass incarceration coincidentally began at the end of Jim Crow and that it is a well-designed system used over-zealously that has had an unfortunate disproportionate impact on people of color. Whichever belief, the results are the same: Black and Brown bodies and lives bear the brunt of the sprawling criminal justice system that is omnipresent in many poor communities.

Because of the racial inequity upon which America was built and which is ingrained in American life today, when people see those Black and Brown lives being broken, people feel less empathy and pain than they would if the victims were white. American society's tolerance for dysfunction (wrongful convictions, grossly excessive sentences, police brutality, and criminalization of addiction, poverty, and mental illness) is higher than it would be if the victims were considered by mainstream America to be lives that mattered: white lives.

So, as political and economic power has forced assembly-line justice to become the norm, the public has easily acclimatized to assembly-line justice, in large part because it is meted out so disproportionately to people of color.

In addition to the thousands of Black and Brown people who are wrongfully convicted, there are also hundreds of white men and women in the United States who have endured unthinkable injustices, decades of wrongful conviction, and had their lives completely destroyed by the criminal justice system. And their suffering is just as much a product of that now-acceptable assembly-line justice.

By tolerating the dysfunction for too long, we have made a system that will certainly convict too many innocent people. As a result, IPNO believes that the first and most important way to reduce wrongful convictions is to dramatically slash the rate of prosecution and imprisonment in the region. Therefore, IPNO supports and advocates for a radical reduction in arrests, prosecutions and imprisonment for minor offenses related to poverty, mental health and addiction.

# data[].attributes.attachment_link.title
Mass Incarceration and Racial Oppression - Innocence Project New Orleans (IPNO)

# data[].attributes.attachment_link.description
If there is an error rate in convictions, which there is, the more people a government imprisons, the more innocent people it will imprison. This is because as the number of convictions that the justice system churns out increases, the time and resources available to spend on ensuring the quality and accuracy of each conviction decreases.

# 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
Copy of _Psych 110_ Resources and Questions for Critical Analysis Project 

# data[].attributes.body
1. Black men and women develop differently throughout their age meaning they may want different things during different times. It can affect relationships. Black men also are more likely to be incarcerated during their 20's-30's meaning they leave a partner behind straining the relationship.

2. The way females are portrayed in rap videos can damage a females own image therefore leading to insecurity and feeling as they are only valuable when they act sexual.

3. Men's incarceration rates and unemployment can contribute to the rise of single unmarried black females.

4. Stigma in the African American community against the LGBTQ community can stem from the different values in religion that clash with the community.

5. https://tpcjournal.nbcc.org/the-black-gender-gap-a-commentary-on-intimacy-and-identity-issues-of-black-college-women/

This source helped me understand the many different reasons why is can be difficult for black women to have relationships with black men.

# data[].attributes.attachment_link.provider_name
The Professional Counselor - The official journal of the National Board for Certified Counselors, Inc. and Affiliates (NBCC)

# data[].attributes.attachment_link.title
The Black Gender Gap: A Commentary on Intimacy and Identity Issues of Black College Women - The Professional Counselor

# data[].attributes.attachment_link.description
Wilma J. Henry Volume 3, Issue 3, Pages 185–193 doi:10.15241/wjh.3.3.185 Article published online: December 2013 Abstract Full article (PDF) Full article (HTML) The purpose of this article is to assist mental health counselors and student affairs practitioners to gain a better understanding of the challenges 21st century Black college women may face in their attempt to develop intimate heterosexual relationships with Black men. Consequently, higher education leaders have the opportunity to support Black women in their quest to establish a healthy identity by providing educational opportunities within co-curricular and academic contexts to meet the needs of this unique population of students. The implementation of culturally relevant interactive workshops, case studies, and conversations focused on the positive contributions and value of Black women may aid them as they wrestle with relationship issues during the crucial process of developing a salubrious evolving identity. It is imperative that college counselors and student affairs professionals strive to augment appropriate multicultural awareness, knowledge and skills necessary to effectively assist Black women grappling with relationship issues as they move through the process of identity development.

# data[].attributes.body
Theme 1

1. Code switch means alternating between two or more languages and therefore switching the way they express themselves. It can make a person feel as though they can not act or speak like themselves but that they have to change.

2. Expecting code switching threatens diversity by believing that there is a correct way to communicate regarding one specific culture. Therefore losing touch of one's own natural way of speaking. For example how one may speak in their homeland and or their grandparents.

3. Code switching intersect with a person's mental health because they constantly feel as though they have to prove themselves. They are much more than the way they speak. In addition not speaking "American" can affect things like job opportunities making them feel inferior.

4. This source helps understand code switching in the workplace. Code switching not only changes how a person speaks but also what they talk about. It makes an African American person feel like they can not talk about with they like but what others like who may be of a different race.

5. A strategy I would suggest would be having support for those individuals and also teaching others in schools or in the workplace about what code switching is and how it affects others.

6. One thing that stood out to me is how important code switching is to African Americans. A lot of the times it is not to fit it, but it is to survive. For example having to speak to officers in a "proper" way in order to de escalate situations.

# data[].attributes.attachment_link.readable_text
As one of the few Black women in the corporate offices where she worked, Regina Lawless took pains to blend in. She donned conservative blazers and low-wedge heels and tucked her hair in a wig instead of wearing natural hairstyles or braids.

Echoing the speech patterns of her white colleagues, she avoided African American Vernacular English, spoke in a quieter voice and buttoned down her mannerisms. Even in casual moments around the watercooler, she constantly monitored how she carried herself and chatted about the latest episode of "Game of Thrones," not "Insecure."

"I was coming in as a young Black woman and I didn't want them to think of me as unprofessional or ghetto or pick your negative stereotype of Black women," she said. "It was my way not to have people question my competence or my professionalism."

For many Black and Brown workers, this is as routine or familiar as breathing. Lawless was "code-switching," meaning she changed her appearance, speech and behavior to fit in and put others at ease.

"Had I not code-switched and conformed, I would not have been seen as having leadership potential," said Lawless, whose last corporate job was as head of diversity, equity and inclusion at Instagram.

. . .

To some extent, code-switching is a universal trait, meaning we all speak or act one way with friends and family and another with colleagues or bosses, says Myles Durkee, an assistant professor of psychology at the University of Michigan who studies code-switching.

In the Indeed survey, 35% of Hispanic employees, 37% of employees who felt discriminated against at work and 35% of younger employees ages 18 to 34 said they have code-switched.

Code-switching is frequently considered a required skill for Black Americans, whether it's a motorist adopting a more deferential tone during a traffic stop or a new employee straightening her hair.
Read the complete article in USA Today

# data[].attributes.attachment_link.title
What is code-switching? Why Black Americans say they can't be themselves at work | U-M LSA Department of Psychology

# data[].attributes.attachment_link.description
Code-switching is frequently considered a required skill for Black Americans, whether it's a motorist adopting a more deferential tone during a traffic stop or a new employee straightening her hair.

# data[].attributes.body
Theme 2: The Yoruba Faith

1. The significance of the Yoruba Orisha faith offers people a spiritual path and a strong sense of belonging.

2. There is a lot of traditional and cultural practices that can connect them back to their heritage.

3. The Yoruba faith treats health and healing spiritually. They also use herbal remedies to restore the balance.

4. This source goes in depth of the Yoruba religion and helps give a better understanding of practices and celebrations and what they believe in.

5. One thing that stood out to me is how many different religions and cultural differences groups have.

# data[].attributes.attachment_link.readable_text
The Yorùbá people, who inhabit a significant part of Western Africa, including Nigeria, have been practicing their unique set of religious customs for centuries. Yoruba religion is a blend of indigenous beliefs, myths and legends, proverbs, and songs, all influenced by the cultural and social contexts of the western portion of Africa.

Key Takeaways: Yoruba Religion

Basic Beliefs

Traditional Yoruba beliefs hold that all people experience Ayanmo, which is destiny or fate. As a part of this, there is an expectation that everyone will eventually achieve the state of Olodumare, which is becoming one with the divine creator who is the source of all energy. In the Yoruba religion belief system, live and death is an ongoing cycle of existence in various bodies, in Ayé -the physical realm-as the spirit gradually moves towards transcendence.

In addition to being a spiritual state, Olodumare is the name of the divine, supreme being who is the creator of all things. Olodumare, also known as Olorun, is an all-powerful figure, and isn't limited by gender constraints. Usually the pronoun "they" is used when describing Olodumare, who doesn't typically meddle in the everyday affairs of mortals. If someone wishes to communicate with Olodumare, they do so by asking the orishas to intercede on their behalf.

Creation Story

The Yoruba religion has its own unique creation story, in which Olorun lived in the sky with the orishas, and the goddess Olokun was the ruler of all of the water below. Another being, Obatala, asked Olorun for permission to create dry land for other creatures to live upon. Obatala took a bag, and filled it with a sand-filled snail shell, a white hen, a black cat, and a palm nut. He threw the bag over his shoulder, and began to climb down from the heavens on a long gold chain. When he ran out of chain, he poured the sand out beneath him, and released the hen, who began pecking at the sand and began spreading it around to create the hills and valleys.

He then planted the palm nut, which grew into a tree and multiplied, and Obatala even made wine from the nuts. One day, after drinking a bit of palm wine, Obatala got bored and lonely and fashioned creatures out of clay, many of which were flawed and imperfect. In his drunken stupor, he called out to Olorun to breathe life into the figures, and thus mankind was created.

Finally, the Yoruba religion also has Ashe, a powerful life force possessed by humans and divine beings alike. Ashe is the energy found in all natural things-rain, thunder, blood, and so on. It is similar to the concept of the Chi in Asian spirituality, or that of the chakras in the Hindu belief system.

Deities and Orisha

Much like the saints of Catholicism, the Yoruba orishas work as the intermediaries between man and the supreme creator, and the rest of the divine world. While they often act on behalf of mortals, the orishas sometimes work against humans and cause problems for them.

There are a number of different kinds of orishas in the Yoruba religion. Many of them are said to have been present when the world was created, and others were once human, but transcended into a state of semi-divine existence. Some orishas appear in the form of a natural feature-rivers, mountains, trees, or other environmental markers. The orishas exist in a way much like human beings-they party, eat and drink, love and marry, and enjoy music. In a way, the orishas serve as a reflection of mankind itself.

In addition to the orishas, there are also the Ajogun; these represent negative forces in the universe. An Ajogun might cause illness or accidents, as well as other calamities; they are responsible for the sorts of problems typically attributed to demons in the Christian faith. Most people try to avoid the Ajogun; anyone who is afflicted by one might be sent to an Ifa, or priest, to perform a divination and determine how to get rid of the Ajogun.

Typically, in the Yoruba religion, most issues can be explained by either the work of an Ajogun, or the failure to pay proper respects to an orisha who must then be placated.

Practices and Celebrations

It is estimated that some 20% of Yoruba practice the traditional religion of their ancestors. In addition to honoring the creator god, Olorun, and the orishas, followers of Yoruban religion often participate in celebrations during which sacrifices are offered to the different gods that control things like rain, sunshine, and the harvest. During Yoruba religious festivals, participants are intensely involved in the ritualistic-re-enactment of folktales, myths, and other events that help explain mankind's place in the cosmos.

For a Yoruban to avoid participation in these ceremonies would be to essentially turn his back on his ancestors, spirits, and gods. Festivals are a time in which family life, dress, language, music, and dance are celebrated and expressed side by side with spiritual belief; it's a time of building community and making sure that everyone has enough of what they need. A religious festival may include ceremonies to mark births, marriages, or deaths, as well as initiations and other rites of passage.

During the annual Ifa celebration, which falls at the time of the yam harvest, there is a sacrifice made to Ifa, as well as a ritualized cutting of the new yam. There is a great feast, with dancing, drumming, and other forms of music all folded into the ritual celebration. Prayers are said to ward off premature deaths, and to offer protection and blessings to the entire village for the coming year.

The festival of Ogun, which also takes place on an annual basis, involves sacrifices as well. Prior to the ritual and celebration, priests take a vow to abstain from cursing, fighting, sex, and eating certain foods, so they can be seen as worthy of Ogun. When it's time for the festival, they make offerings of snails, kola nuts, palm oil, pigeons, and dogs to soothe Ogun's destructive wrath.

Yoruba religious celebrations have a social purpose; they promote cultural values and help to preserve the rich heritage of the people who follow them. Although many Yoruba people have become Christian and Muslim since colonization, those who practice the traditional religious beliefs of their ancestors have managed to coexist peacefully with their non-traditional neighbors. The Christian church has compromised by blending their annual programming into the indigenous celebrations of the harvest; while traditional Yoruba are celebrating their gods, for instance, their Christian friends and family members are offering thanks to their own God. People come together for this dual-faith celebration to offer prayer for the mercy, protection, and blessings of two very different types of deities, all for the good of the entire community.

Reincarnation

Unlike many western religious beliefs, Yoruba spirituality emphasizes living a good life; reincarnation is part of the process and is something to be looked forward to. Only those who live a virtuous and good existence earn the privilege of reincarnation; those who are unkind or deceitful don't get to be reborn. Children are often seen as the reincarnated spirit of ancestors who have crossed over; this concept of familial reincarnation is known as Atunwa. Even Yoruba names like Babatunde, which means "father returns," and Yetunde, "mother returns," reflect the idea of reincarnation within one's own family.

In the Yoruba religion, gender is not an issue when it comes to reincarnation, and it is believe to change with each new rebirth. When a new child is born as a reincarnated being, they carry not only the wisdom of the ancestor soul they possessed before, but also the accumulated knowledge of all of their lifetimes.

Influence on Modern Traditions

Although it's most commonly found in the western part of Africa, in countries like Nigeria, Benin, and Togo, for the past several decades, Yoruba religion has also been making its way to the United States, where it is resonating with many Black Americans. Many people find themselves drawn to Yoruba because it offers them a chance to connect to a spiritual heritage that predates colonization and the Transatlantic slave trade.

In addition, Yoruba has had significant influence on other belief systems that are considered a part of the African diaspora. African traditional religions like Santeria, Candomble, and Trinidad Orisha all can trace many of their roots back to the beliefs and practices of Yorubaland. In Brazil, enslaved Yoruba brought their traditions with them, syncretized them with the Catholicism of their owners, and formed the Umbanda religion, which blends African orishas and beings with Catholic saints and indigenous concepts of ancestral spirits.

Anderson, David A. Sankofa, 1991, The Origin of Life on Earth: An African Creation Myth: Mt. Airy, Maryland, Sights Productions, 31 p. (Folio PZ8.1.A543 Or 1991), http://www.gly.uga.edu/railsback/CS/CSGoldenChain.html

Bewaji, John A. "Olodumare: God in Yoruba Belief and the Theistic Problem of Evil." African Studies Quarterly, Vol. 2, Issue 1, 1998. http://asq.africa.ufl.edu/files/ASQ-Vol-2-Issue-1-Bewaji.pdf

Fandrich, Ina J. "Yorùbá Influences on Haitian Vodou and New Orleans Voodoo." Journal of Black Studies, vol. 37, no. 5, May 2007, pp. 775-791, https://journals.sagepub.com/doi/10.1177/0021934705280410.

Johnson, Christopher. "Ancient African Religion Finds Roots In America." NPR, NPR, 25 Aug. 2013, https://www.npr.org/2013/08/25/215298340/ancient-african-religion-finds-roots-in-america.

Oderinde, Olatundun. "The Lore of Religious Festivals Among the Yoruba and its Social Relevance." Lumina, Vol. 22, No.2, ISSN 2094-1188

Olupọna, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen, vol. 40, no. 3, 1993, pp. 240-273., www.jstor.org/stable/3270151.

# data[].attributes.attachment_link.description
The Yoruba religion is a rich blend of folklore, songs, and other cultural concepts of Western Africa, and strongly influences many religions today.

# data[].attributes.body
Theme 2

1. The reason there may be disparities between the amount of pain medication between African American women and White women is because of implicit bias. A doctor may believe an African American can tolerate more pain than a White woman.

2. Disproportionate number of African American infants who die in childbirth and African American mothers who die in childbirth can come from having limited healthcare. This puts a mother at risk since they are unable to care for themselves and their babies. Having a doctor who does not listen to their own patients because of bias or racism can also be part of the problem. It makes it hard for the doctor to believe or care for their patient.

3. I believe one thing that can help improve the experience African American women recieve is by implementing better healthcare policies as well as having doctors who care.

4. The source I chose helped me understand more ways in which African American women can be better cared for. Whether it be personally or from communities as a whole.

5. One thing that stood out to me from this unit was learning that African American women are 3x more likely to die during childbirth. It is a high amount and has to do a lot with race.

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

# data[].attributes.attachment_link.description
Learn about working together to reduce Black maternal mortality.

# data[].attributes.attachment_link.title
Copy of 13.5 Film Analysis Outline Template Janell Ines

# data[].attributes.body
Theme 2

1. African Americans face higher COVID 19 rates according to the PEW Research articles because the lack of trust they have towards medicine and healthcare. They may also have other health conditions that make the susceptible to getting COVID 19. They may also be unable to receive healthcare.

2. Many African Americans have stated that their health care providers lack the quality of care they give. For example, doubting their pain tolerance and denying medicine. This can build distrust between the health care provider and the person. This can make it less likely for them to seek care want to partake in getting vaccines and getting checked out.

3. One strategy is educating people in the workplace and public areas. Teaching them the effects of COVID and why they may be at a higher risk. The second strategy could be having African American healthcare providers attend to African American patients in order to build trust and to feel heard. The last strategy could be answering any important questions and concerns a patient may have.

4. The source I chose helps understand the different parts that can show how COVID 19 mainly affects African Americans and breaks down each category to better understand.

5. One thing that stood out to me is how the African Americans are at a higher of COVID 19 and how it ties down to socioeconomic disparities not because of health conditions overall.

# data[].attributes.attachment_link.title
Being African American and Rural: A Double Jeopardy From COVID‐19

# data[].attributes.attachment_link.description
Coronavirus disease 2019 (COVID‐19) is an infectious respiratory disease caused by the severe acute respiratory syndrome coronavirus 2 (SARS‐CoV‐2). On March 11, 2020, the World Health Organization (WHO) declared the COVID‐19 outbreak a pandemic. Currently, the United States has the highest number of officially reported COVID‐19 cases and deaths in the world. As of April 6, 2020, more than two‐thirds of rural US counties had been affected, including the rural southeastern states where lockdowns had been delayed.
1
, 2 Although all population groups are affected, racial/ethnic minorities have borne the brunt of the pandemic, especially African Americans.
2 In Louisiana, 72% of deaths related to COVID‐19 are African Americans, who comprise only 32% of the population.
3 Similar disproportionately high death rates in African American communities are being reported in other states like Illinois, Wisconsin, Michigan, and North Carolina.
4