Dissertations / Theses: 'African American spirituals'

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Diallo, Mamadou Diang. "Black Music, Racial Identity, and Black Consciousness in the Spirituals and the Blues." Master's thesis, Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/216563.

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African American Studies
M.A.
African American Music has always served to document the history of enslaved Africans in America. It takes its roots in African Spirituality and originally pervades all aspects of African life. That Music has been transformed as soon as it got on this side of the Atlantic Ocean in a context of slavery and oppression. As historical documents, African American Music has served African Americans to deal with their experience in America from slavery to freedom. This work studies how Black Spirituals and the Blues have played a tremendous role in building an African American identity and in raising race consciousness in an oppressed people in a perpetual quest for freedom and equal rights in America.
Temple University--Theses

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Gillis, Dara Alexa. "Can You Move Me?Artistry, Expression and Education through theAfrican American Spiritual in the Public-School Classroom." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1603983928763982.

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Brown, Carlos Bernard. "GOD, Give Us Men! An Examination and Introduction to the Life, TTBB Choral Music, and Scholarship of Uzee Brown, Jr." University of Cincinnati / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1571061468306883.

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Slutzky, Shana. "'Reversion' to Islam a study of racial and spiritual empowerment among African-American Muslims /." Diss., Connect to the thesis, 2007. http://hdl.handle.net/10066/1059.

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Hollowell, Ulysses O. "Spiritual formation through spiritual disciplines and spiritual gifts." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Coats, Heather Lea. "African American Elders' Psycho-Social-Spiritual Healing across Serious Illness." Diss., The University of Arizona, 2015. http://hdl.handle.net/10150/578887.

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Background: Disparities in care for seriously ill African American (AA) elders exist because of gaps in knowledge regarding culturally sensitive physiological, psychological, social, and spiritual needs and preferences. Conceptual Framework: The foundation of culturally sensitive patient-centered PC is formed from social, spiritual, psychological and physical experiences of serious illness. Purpose: Aim 1 was to describe categories and patterns of psych-social-spiritual healing from the perspective of AA elders with serious illness. Aim 2 was to examine the NIH Clinical Center's psych-social-spiritual healing measure as a valid, culturally appropriate measure for this population. Methods: A purposive sample of 28 AA elders with serious illnesses and from the Jackson MS area participated in this study. Aim One used the qualitative method of narrative analysis. Aim Two used cognitive interviewing methodology, including verbal probing and think aloud techniques. Findings: Aim One: Prior experiences, I changed, and Across past, present experiences and future expectations were the three main of the thematic analysis. The thematic categories in prior experiences were: been through it...made me strong, I thought about…others, and went down little hills...got me down. The thematic categories in I changed were: I grew stronger, changed priorities, do things I never would have done, and quit doing. The thematic categories in Across past, present experiences and future expectations were: God did and will take care of me, close-knit relationships, and life is better. The most prevalent theme of God did and will take care of me was divided into subthemes of: God did, God will and developing faith. Aim Two: Of the fifty-three items on the Psychological-Social-Spiritual Healing instrument, thirty-seven items were retained, eight items revised, and eight items deleted. Conclusions: Aim one: The narratives were stories of remarkable strength. This strength was grounded in the participants' "faith" in God that helped the aging seriously ill AA elder "overcome things." Aim Two: Linguistic validity was enhanced with expert input from the seriously ill AA elders. Pragmatic validity, using both the research team and participants' input, improved the content validity. These findings provide evidence towards a more valid and culturally sensitive tool.

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Hood, Yolanda. "African American quilt culture : an afrocentric feminist analysis of African American art quilts in the Midwest /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974639.

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Hames, April White Mark. "African American Women with Type 2 Diabetes: A Biopsychosocial-Spiritual Approach." [Greenville, N.C.] : East Carolina University, 2010. http://hdl.handle.net/10342/2791.

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Bracey, Cynthia. "Spiritual Leadership: Achieving Positive Health Outcomes in African-American Christian Churches." ScholarWorks, 2017. https://scholarworks.waldenu.edu/dissertations/3431.

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In the United States, African-American residents are an underserved population with evidence of higher health disparities than those associated with any other race, contributing to escalating health care costs. Despite the absence of health promotion and wellness training, pastors in predominately Black churches accept the responsibility for addressing more than the spiritual needs of their church members. The purpose of this qualitative grounded theory research study was to explore the perspectives of African-American Christian pastors on giving health guidance and their lived experiences as health promotion advocates. A total of 10 African-American Christian pastors were voluntarily recruited from 3 southern U.S. states using both purposeful and theoretical sampling strategies. Interviewing was the main data collection method. Social cognitive theory along with grounded theory were used to examine the interactions based on participants' points of view, and inductive analysis was also used. The results indicated that pastors have knowledge of their congregational members' health challenges and goals and have achieved positive health outcomes. The pastors also agreed that seminary should incorporate more information on health and wellness into the curriculum. These findings suggest that pastors, who are faith-based resources outside of health care systems, need to be educated, equipped, guided, and groomed as health leaders to assist efforts to reduce or eliminate health care disparities. Members of the clergy, their church members, and surrounding community residents would all benefit from the knowledge, understanding, and development of skills to change their unhealthy lifestyle habits and effective self- management of chronic diseases to achieve positive health outcomes.

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Frazier, LaTrina Dion. "How Spiritual Values Correlate With Hospice Use for African Americans." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/279.

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End of life hospice services have consistently been underused by African Americans. This disproportionate use of hospice has contributed to poor quality of life and a lack of cost-effective care for patients with terminal illness. Driven by the theory of reasoned action, the purpose of this quantitative study was to test associations between African Americans' perceptions of hospice, decisions to use hospice, and religiosity. A convenience sample of 154 African American adults was surveyed online. The survey instrument combined the AARP End of Life survey, Perception of Hospice survey, and the Religiousness Measure survey. The results of a multiple linear regression showed a significant relationship between religiosity and perception of hospice where those who reported a higher level of religiosity had a more favorable perception of hospice (B = .174, p = .041), whereas there was no support of a relationship in which religiosity was a predictor of intent to use hospice (B = -.019, p = .816). Findings also showed the more positive the perception of hospice the lower the rate of intent to use hospice (B = -.181, p = .002). This research could benefit health care providers, researchers, and community members by increasing public awareness and education of hospice. Focus on the underuse of hospice by African Americans may promote positive social change through discussion within communities and hospice agencies about the barriers to service; these results may also foster implementation of interventions and initiatives that improve service to underserved populations. Such efforts could improve quality of life for individuals, their families, and communities.

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Bassard, Katherine Clay. "Spiritual interrogations : culture, gender, and community in early African American women's writing /." Princeton, NJ : Princeton Univ. Press, 1999. http://www.loc.gov/catdir/toc/prin032/98023197.html.

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Franklin, Wanda J. "Spiritual Well Being, Stress, and Coping in Never Smoking, Ex-smoking, and Current Smoking African American Women." University of Akron / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=akron1209392807.

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Wheeler, Meeshay PhD, Sung-Jin PhD Lee, and Valerie L. PhD Giddings. "Understanding Spiritual Life and Healthy Eating Behaviors Among Older African Americans." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/secfr-conf/2020/schedule/7.

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As the face of aging in our society changes, there is an increasing need for healthy interventions for the elderly. Spirituality and religion are powerful cultural influences for many African Americans and are used as resources to overcome personal, physical and health crises. Churches and other faith-based organizations have become increasingly popular settings to conduct health promotion and research studies, particularly in the African American community. The proposed study is to contextualize the spiritual life and eating behaviors of older adults (63 years and older) using the H.E.A.L. Congregation study. This survey was developed by the research team and utilized a mixed methods approach to assess the role of the church on their health and well-being and administered via Qualtrics to over 300 African Americans across the US. Preliminary analyses identified nearly 75% of participants recognized the church having a role in their spiritual and physical growth.

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Frazier, Lisa Renae. "Power and Surrender: African American Sunni Women and Embodied Agency." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/wsi_theses/15.

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This thesis addresses the lack of scholarly attention devoted to African American Sunni women by examining how they use collective memory to negotiate embodied agency. Through an analysis of African American Sunni women’s narratives of testifying conversion, and vignettes from diaries and interviews, I show how African American Sunni women utilize racial, religious, and spiritual memory in the form of ritual practices and Islamic texts to multiply construct their bodies, and how this construction allows them to enact multimodal and nomadic forms of agency. A contextual analysis also illustrates how environment and interpretation (tafsir) further mobilizes forms of agency, articulating a need for flexibility in regard to the concept of embodied agency and challenging the dichotomy prevalent in Western and Eurocentric conceptions of liberatory agency.

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Smith, James B. "Role of Spiritual Intelligence in Public Policy in the African American Pentecostal Church." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7749.

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Although many U.S. faith-based organizations have become partners to the government, the African American Pentecostal Church (AAPC), which holds spirituality as a means of serving humanity as its theological framework, has remained a silent partner in public policy engagement. With the framework of spiritual intelligence, this qualitative case study addressed the perceptions of African American Pentecostal leaders regarding how the church’s theology may have an impact on the public policy engagement of its parishioners. Twelve African American Pentecostal Bishops were interviewed, and data were coded and analyzed to identify themes. Results revealed that participants use their spirituality to connect with public policy issues that relate to their personal experiences. Findings also indicated that the AAPC is not an organized denomination, but rather a conglomeration of factions. Lack of an organized epicenter and lack of training and development of its leaders prevent this church from engaging in the public sphere. Although members embrace their responsibility to care for the needs of others, the church lacks a collective response to community issues. Findings may be used to prepare the next generation of AAPC leaders to unify the church to offer spiritual solutions to public policy issues.

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Willis, Lynyetta G. "African American Baptist church community influence of sociocultural factors on faith development /." mixed, 2006. http://etd.gsu.edu/theses/available/etd-06082007-115624/.

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Thesis (Ph. D.)--Georgia State University, 2006.
Title from title page. Gregory Brack, committee chair; Asa Hilliard III , Kenneth B. Matheny, Julie Ancis, committee members. Electronic text (154 p.) : digital, PDF file. Description based on contents viewed October 8, 2007. Includes bibliographical references (p. 130-140).

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Barskile, Zawadi Iyanjura. "Carrying our Spirit with Us: Gold Coast Spiritual Continuities in Eighteenth-Century Suriname and North America." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1392908329.

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Samuel, Linda Fay. "The role of religious/spiritual coping among African-American informal caregivers of older adults." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2007. http://digitalcommons.auctr.edu/dissertations/2211.

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This study examined the relationship of sociodemographic background, religious/spiritual coping, overall health, and perceived stress among a sample of African-American informal caregivers of physically and emotionally dependent community dwelling older adults. Quantitative data used in this study was provided by participants selected from the first wave of the longitudinal Family Relationships in Late Life Two (FRILL2) Study; The Family Relationship in Late Life (FRILL, R01AG15321) project is funded by the National Institute of Health/National Institute on Aging. The findings reported in this study included 173 African-American caregivers from a total number of respondents (N = 417) who participated in the FRILL2 Study. The majority of the participants of this study were married (52%) females (70%) providing care to co-residing older adults sixty-five years of age or older (87%) who lived in various communities. The results of the study indicated a strong relationship between the utilization of religious/spiritual coping and perceived stress among African American informal caregivers of physically and emotionally dependent community dwelling older adults.

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Harris, Wanda Raquel. "The Influence of Spiritual and Emotional Intelligence on Romantic Relationships of African Americans." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/6212.

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The use of religion-based spirituality was examined as a factor in strengthening and increasing emotional intelligence and regulation, facilitating relationship choices and maintenance, and as a key factor in the decision-making process of dating and partner selection among African Americans. The theoretical framework for this study included Gardner's theory of multiple intelligences, on which both theories of spiritual and emotional intelligence stand, and Bowlby's theory of attachment. A multiple regression analysis was conducted to analyze relationships between spiritual and emotional intelligences and attachment styles among African American adults. In a criterion-based purposeful sample of 98 African American participants aged 27 and older, a negative correlation was found between high levels of spiritual and emotional intelligence in African Americans and attachment styles, meaning secure attachment styles were found in African Americans with higher levels of both spiritual and emotional intelligence. The study contributes to the validity and reliability of the SISRI, SSEIT, and the ECR-R among African Americans. Scores on these instruments in the study were within normal range. The information in this study may serve as a foundation for future studies on the importance of religion-based spirituality and the strengthening of emotional intelligence to facilitate successful romantic and marital relationships among African Americans, leading to stronger families and communities.

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Raysor, Cecil. "A plea for spiritual renewal in the African Methodist Episcopal Zion Church." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Macon, Danielle. "TO PIMP A CATERPILLAR: HIP HOP AS A VEHICLE TO SPIRITUAL LIBERATION THROUGH THE DECOLONIZATION OF EUROPEAN IDEOLOGY." Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/463947.

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African American Studies
M.A.
This research investigates the role of Afrocentric consciousness within African Aesthetics as it relates to liberation for African American communities, more specifically young black millennials. “Welsh-Asante’s Nzuri Model of Aesthetics” is utilized as a theoretical guide to evaluate Hip-Hop artist’s Afrocentric location or lack thereof. Kendrick Lamar’s album titled “To Pimp a Butterfly” is closely examined in this thesis for its lyricism, aesthetics shown in cover illustration, and music production. This close analysis of “To Pimp a Butterfly” serves as an archetype or manifestation of Welsh-Asante’s “Nzuri” model in Hip Hop form. This thesis analyzes “To Pimp a Butterfly” to assert the notion of spirituality as the key component to black liberation. Other Hip-Hop artists such as Kanye West, NWA, Tupac Shakur, and DMX are critiqued and measured for its Afrocentric location; determining whether the artistic production of these artists upholds an Afrocentric consciousness. Ultimately, this thesis argues that in order for African art to liberate African (American) communities, the art must have spirituality at the center of its artistic production. Because Afrocentricity is used to place African culture, values, and ideologies at the center of its own reality, an Afrocentric consciousness can be used as a tool to evoke a conscious transformation that aids in decolonizing European thought. Ultimately, this research adds to the conversation of Hip Hop music as an art that can be spiritually healing in its process of awakening one’s African consciousness in the wake of cognitive hiatus.
Temple University--Theses

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Mathis, Rondrea Danielle. "'She Shall Not Be Moved': Black Women's Spiritual Practice in Toni Morrison's The Bluest Eye, Beloved, Paradise, and Home." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/5737.

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‘She Shall Not Be Moved’: Black Women’s Spiritual Practice in Toni Morrison’s The Bluest Eye, Beloved, Paradise, and Home argues that from The Bluest Eye, Morrison’s debut novel, to her 2012 novel, Home, Morrison brings her female characters to voice, autonomy, and personal divinity through unconventional spiritual work. The project addresses the history of Black women’s activist and spiritual work, Toni Morrison’s engagement with unconventional spiritual practice, and closes with a personal interrogation of the author’s connection to Black women’s spiritual practice.

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Genshaft, Carole Miller. "Symphonic poem a case study in museum education /." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1196175987.

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Hirsch, Jameson K., Jon R. Webb, and Nadine J. Kaslow. "Daily Hassles and Suicide Ideation in African-American Female Suicide Attempters: Moderating Effect of Spiritual Well-Being." Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/672.

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Suicide risk is increased for previous suicide attempters, who may be vulnerable to exacerbating factors such as daily hassles; yet, individual-level, adaptive characteristics may ameliorate risk. We examined the influence of daily hassles on suicidal ideation and the moderating role of spiritual well-being and its subscales of religious and existential well-being. In our cross-sectional study, 148 African-American female suicide attempters were recruited from a large, urban hospital and completed the Survey of Recent Life Events, Spiritual Well-Being Scale, and Beck Scale for Suicide Ideation. Religious and existential well-being moderated the association between hassles and suicidal thoughts; this relationship was weaker for individuals with greater levels of spiritual well-being. Historically, spiritual beliefs have been important to the African-American community and their promotion may effectively prevent additional thoughts of suicide by attempters experiencing hassles of daily life.

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Hirsch, Jameson K., Sheri A. Nsamenang, Edward C. Chang, and Nadine J. Kaslow. "Spiritual Well-Being and Depressive Symptoms in Female African American Suicide Attempters: Mediating Effects of Optimism and Pessimism." Digital Commons @ East Tennessee State University, 2014. https://doi.org/10.1037/a0036723.

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Spiritual well-being is a well-established predictor of mental health, yet the potential mechanisms of this association are relatively unexplored. We examined the influence of spirituality, including religious and existential well-being, on depressive symptoms, and the potential mediating effect of optimism and pessimism, in a sample of 66 African American female suicide attempters. Participants were recruited from a large, urban hospital and completed the Spiritual Well-Being Scale, Life Orientation Test-Revised, and the Beck Depression Inventory-II. The association between spiritual well-being and depressive symptoms was mediated indirectly through both optimism and pessimism; greater religious and existential well-being was related to more optimism, and less pessimism and, in turn, to fewer depressive symptoms. Historically, spiritual well-being has been important to the African American community, and its beneficial effects on mental health might be explained, in part, by their effect on cognitive-emotional functioning.

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Jané, Dulce Maria. "Religion, Spirituality, HIV Symptoms and Health Related Quality of Life in HIV Infected African American Women Recovering from Substance Abuse." Scholarly Repository, 2010. http://scholarlyrepository.miami.edu/oa_dissertations/504.

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The aim of this study was to evaluate the potential contribution of religious involvement, spiritual well-being, existential well-being and HIV-related symptoms to health-related quality of life in HIV-infected African American women recovering from substance abuse. The study also examined whether religious and spiritual variables served as potential moderators between HIV symptoms and health-related quality of life. This study relied on data obtained as part of a larger longitudinal investigation of the effectiveness of Structural Ecosystems Therapy (SET) for HIV infected women in substance abuse recovery. A total of 175 participants were recruited from regional residential and outpatient clinics. The sample in this study included 99 African American women who had completed the required baseline assessment. It was hypothesized that religious involvement, spiritual well-being and existential well-being would be positively associated to various health-related quality of life indicators (i.e., physical functioning, social functioning, mental health functioning and health distress). On the other hand, HIV symptoms were hypothesized to be inversely related to the health-related quality of life indicators. Religious involvement, spiritual well-being and existential well-being were posited to moderate the relationship between HIV symptoms and the health-related quality of life indicators. Findings from the multivariate analysis of variance showed existential well-being to be significantly related to mental health functioning and health distress and HIV symptoms to be significantly related to mental health functioning and physical functioning. Results from the regression analyses also showed that after controlling for age, both existential well-being and HIV symptoms were significantly related to mental health functioning. Results suggest that increased symptom frequency is significantly associated with worse mental health while higher levels of existential well-being are significantly related to better mental health. No evidence was found in support of the hypothesized moderating role of religious involvement, spiritual well-being and existential well-being between HIV symptoms and health-related quality of life indicators. Research and clinical implications of these findings are discussed.

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Chappell, Brenda Joyce. "The consciousness of African American women artists: rage, activism and spiritualism (1860-1930), interdisciplinary implications for art education /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487843314694311.

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Wiggins, Tiffany. "Predictive Relationships Between Cultural Coping Strategies, Intimate Partner Violence, and Depression in African American Women." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5290.

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Intimate partner violence (IPV) against women has been linked to long-term, negative health consequences such as depression, PTSD, and suicidal ideation. There is a growing perception that African American women are the most affected by IPV, but the current literature does not confirm this perception. The purpose of this nonexperimental, correlational study was to examine the predictive relationships between the independent variables (spiritual coping, religious coping, and levels of IPV) and the dependent variable (level of depression). The ecological systems theory provided the framework for the study. The research question addressed how well variables such as religious coping, spiritual coping, and level of IPV predicted levels of depression in African American women. Convenience sampling was used to recruit 63 participants. Data were collected using a survey methodology. Multiple linear regression was used to analyze the data. Results indicated a statistically significant negative correlation between spiritual coping and depression, as well as a statistically significant positive correlation between IPV scores and level of depression. No statistically relationship was found between religious coping and depression. Human services and other professionals could use the results to advocate for the development of educational and counseling programs that inform African American women of the benefits of culturally based coping strategies such as spiritual coping. Findings from the study could contribute to social change by adding information to the literature on coping strategies that can potentially improve negative outcomes such as levels of depression for female survivors of IPV, particularly African American Women.

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Enkhtor, Dulamdary. "Intimate Partner Violence And Depressive Symptoms: A Moderated Mediation Model Of Religious Coping And Spiritual Well-Being In African American Women." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/psych_diss/113.

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Religious coping and spiritual well-being were found to be culturally important resilience factors for African American women suffering from abuse and depressive symptoms. This investigation aimed to investigate whether: (1) spiritual well-being and its two components of existential and religious well-being mediate the Intimate Partner Violence (IPV)-Depressive Symptoms (DS) link; (2) positive and negative religious coping moderate the IPV-DS association; and (3) the mediating effect of spiritual well-being in the IPV-DS link is moderated by level of religious coping (i.e., moderated mediation). The study utilized data from 208 low income, suicidal and abused African American women, ages 18-55. Only the existential component of spiritual well-being was found to fully mediate the IPV-DS link. This indirect effect weakened at higher levels of negative religious coping. As predicted, higher levels of negative religious coping were associated with higher levels of depressive symptoms. Surprisingly, higher levels of negative religious coping were also associated with increases in existential well-being which, in turn, led to decrease in depressive symptoms. The findings underscore the importance of addressing existential well-being and religious coping in clinical interventions and in training for mental health professionals. Clinical and research implications of these findings are discussed and future directions recommended.

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Peebles, Sarah Louise. "The use of the spiritual in the piano works of two African American women composers- Florence B. Price and Margaret Bonds /." Full text available from ProQuest UM Digital Dissertations, 2008. http://0-proquest.umi.com.umiss.lib.olemiss.edu/pqdweb?index=0&did=1850458341&SrchMode=1&sid=4&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1279563923&clientId=22256.

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Thesis (D.A.)--University of Mississippi, 2008.
Typescript. Major professor: Alan L. Spurgeon Vita. "May 2008." Includes bibliographical references (leaves128-138). Also available online via ProQuest to authorized users

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Hudson, Jonathan M. "Racial Identity, Religious/Spiritual Support, Self-Efficacy, and Academic Support in Predicting Black College Students' Academic Performance." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/1198.

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Black students in the United States continue to struggle academically as they matriculate into postsecondary education, placing them at risk for missing opportunities for work and social success. Research has identified the dimensions of Black racial identity, as well as other social factors, that may contribute to academic success. What is missing, however, is research grounded in a theory of Black identity that examines how identity and other factors combine to influence academic success. This quantitative online survey research tested 5 hypotheses to ascertain their relative strength in predicting academic success among Black college students: (a) demographics (age, gender, socioeconomic status, parents' level of education, and number of semesters in school), (b) Black racial identity, (c) academic support, (d) self-efficacy, and (e) religious/spiritual support. A sample of 87 Black American students (at least 18 years of age, currently enrolled as a matriculating student in postsecondary undergraduate education) completed the Cross Racial Identity Scale, the Daily Spiritual Experience Scale, the Self-Efficacy Scale, the Academic Support Scale, and a demographics form that included self-reported overall GPA, as of most recently completed term. Four regression analyses were conducted, but only self-efficacy significantly predicted academic performance. The lack of significant results on key predictors was ascribed to the relative homogeneity on these measures and to an academically high-performing sample. Nevertheless, these results expand the literature on the importance of self-efficacy as a correlate of academic performance. The results also suggest that high school and college counselors and educators can gain insights into Black students by understanding racial identity, parents' education, and academic support.

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Butler, Charles. "Assessing the impact of spiritual and leadership development to engage young fathers in the youth at-risk program." Thesis, Nyack College, Alliance Theological Seminary, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3629056.

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The purpose of this study was to partner with the community to learn and conceptualize how to integrate a spiritual and leadership development program in order to promote social and family responsibility in African American and Latino at-risk males who have become single fathers and to become responsive to the Word of God in their lives.

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Adams, Brenda Byrne. "Patterns of healing and wholeness in characterizations of women by selected black women writers." Virtual Press, 1989. http://liblink.bsu.edu/uhtbin/catkey/720157.

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Some Black women writers--Zora Neale Hurston, Toni Cade Bambara, Paule Marshall, Gloria Naylor, and Alice Walker--of American fiction have written characterizations of winning women. Their characterizations include women who are capable of taking risks, making choices, and taking responsiblity for their choices. These winning women are capable of accepting their own successes and failures by the conclusions of the novels. They are characterized as dealing with devastating and traumatic personal histories in a growth-enhancing manner. Characterizations of winning women by these authors are consistently revealed through five developmental stages: conditioning, awareness, interiorizing, reintegrating, and winning. These stages contain patterns that are consistent from author to author.While conditioning and awareness of the negative influcences of conditioning are predictable, this study introduces the concept of interiorizing and reintegrating as positive steps toward becoming a winning woman. Frequent descriptions of numbness and disorientation mark the most obvious stages of interiorizing. It is not until the Twentieth Century that we see women writers using this interiorizing process as a necessary step toward growth. Surviving interiorizing, as these winning women do, leads to the essential stage of reintegrating.Interiorizing is a complete separation from social interaction; reintegrating is a gradual reattachment to social process. First, elaborate descriptions of bathing rituals affirm the importance of a woman's body to herself. Second, reintegrating involves food rituals which signal social reconnection. Celebration banquets and family recipes offer an important reminder to the winning woman that the future is built on the past. Taking the best of what has been learned from the past into the future provides strength and stability.The characterization of a winning woman stops with potential rather than completion. A winning woman must still take risks, make choices, and bear the consequences of her choices. The winning woman does not accept a diminished life of harmful conformity. She is characterized as discovering how to use choice and power. Novels included in this study are: Zora Neale Hurston's Their Eyes Are Watching God; Toni Cade Bambara's The Salt Eaters; Paule Marshall's Brownstone, Brown Girl; The Chosen Place, the Timeless People; and Praisesong for the Widow; Gloria Naylor's The Women of Brewster Place, Linden Hills; and Alice Walker's Meridian, and The Color Purple.
Department of English

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Kooyman, Brian Allen. "Standing at The Crossroads: The Intersection of Sexual, Racial/ethnic, and Spiritual/religious Identities in African American Men Who have Sex with Men." W&M ScholarWorks, 2017. https://scholarworks.wm.edu/etd/1499449979.

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The purpose of this research was to investigate Conflict in Allegiance (CIA), an intersectional construct, and its associations with racism in LGB communities, perceived homonegativity within racial and religious communities, and frequency of unprotected anal intercourse (UAI) among religiously affiliated African American men who have sex with men (AAMSM). A review of literature on the established relationships between disproportional HIV-incidence among AAMSM, racism, homonegativity, and UAI was presented. The experience of CIA was hypothesized to correlate with racism in LGB communities, homonegativity within racial and religious communities, and UAI. A sample of 238 religiously-affiliated AAMSM completed the Conflict in Allegiance Scale, Racism in LGB Communities Scale, Homonegativity within Racial and Religious Communities Scales, and a frequency of UAI scale. Pearson product moment correlations were utilized to examine the hypothesized relationships between the variables and revealed significant correlations between CIA and the oppression-related variables. CIA was also found to be significantly correlated with UAI. Differences in CIA among participants who were younger (18-35) and older (36+) from self-described liberal or conservative religious institutions were sought. A two-way analysis of variance revealed no difference in CIA between older and younger participants from liberal and conservative religious institutions. These major findings, including additional findings, current literature, and theories of sexual orientation identity development were presented. Limitations, areas of future research, and implications Counselor Education and clinical practice were identified.

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Brown, Quincy. "The Homecoming of the Negro Spirit: Black Spiritual Intelligence as a Structural Form of Intelligence." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2115.

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In Is Spirituality an Intelligence? Motivation, Cognition, and the concern of Psychology of Ultimate Concern, Robert Emmons develops a case for spirituality as a form of intelligence. His thesis claims that spiritual intelligence is a “set of capacities and abilities that enable people to solve problems and attain goals in their everyday lives”: “the capacity for transcendence; the ability to enter into heightened spiritual states of consciousness; the ability to invest everyday activities, events, and relationships with a sense of the sacred; the ability to utilize spiritual resources to solve problems in living; and the capacity to engage in virtuous behavior. I use spiritual intelligence and these frameworks throughout to address these common themes within the Black community beginning in the Second Great Awakening. I use these five components to illuminate the rise of the revolutionary streams of Spiritual Intelligence within unique works of two Black activists: David Walker and Maria Stewart. I then contextualize these developments in the experiences of my family and my own experiences as a Black activist. I argue for the recognition of religious thinking and illustrate the structural embodiment of this form of spiritual intelligence through multiple generations of Black Activism. I argue that Spiritual Intelligence is one way this particular community fights adversity in greater America society. In valuing religion through understanding these actions of resistance black activism is realized in the larger epistemic landscape. Particularly arguing against the secularization of resistance and activism.

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Jones, Tinner LaShanta Y. Ph D. "The Spiritual Journey: Black Female Adult Learners in Higher Education." University of Cincinnati / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1384334101.

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Allen, Francine LaRue. "Reclaiming the Human Self: Redemptive Suffering and Spiritual Service in the Works of James Baldwin." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/english_diss/6.

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James Arthur Baldwin argues that the issue of humanity—what it means to be human and whether or not all people bear the same measure of human worth—supersedes all issues, including socially popular ones such as race and religion. As a former child preacher, Baldwin claims, like others shaped by both the African-American faith tradition and Judeo-Christianity, that human equality stands as a divinely mandated and philosophically sound concept. As a literary artist and social commentator, Baldwin argues that truth in any narrative text, whether fictional or non-fictional, lies in its embrace or rejection of human equality. Truth-telling narrative texts uphold human equality; false-witnessing texts do not. Baldwin shows in four of his novels the prevalence of the latter narrative type. Within the fictional societies of Go Tell It on the Mountain (1953), Giovanni’s Room (1956), If Beale Street Could Talk (1974), and Just Above My Head (1979), Baldwin reveals how society’s powerful bear false witness against the marginalized through stereotyping social narratives. However, Baldwin uses his novels to show the humanity of the marginalized. In so doing, he connects his works, as well as the works of contemporary black literary artists, to the concept of Christian spirituality.

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Stevenson, Joe. "Spiritual direction and grief a grace to embrace /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Hill, Chyna Y. "A Rainbow in the Clouds: Planting Spiritual Reconciliation in Mama’s Southern Garden." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2016. http://digitalcommons.auctr.edu/cauetds/48.

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Through a content analysis of the maternal relationships in Maya Angelou’s I Know Why the Caged Bird Sings and Alice Walker’s In Search of Our Mothers Gardens, the author evaluates how southern black women writers construct black motherhood. This study is based on the premise that Eurocentric paradigms of motherhood confine black mothers to controlling images that continue to criminalize, distort, and devalue black motherhood. The researcher finds that the institution of black motherhood exists independently of Eurocentric paradigms. The conclusions drawn from these findings suggest that black women writers construct motherhood in terms of Womanist leadership. In the aforementioned memoirs, Womanist leadership is learned and defined in the black church. In summation, this thesis finds that southern black women writers use spiritual reconciliation as a form of Womanist leadership.

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Van, Der Meer Tony. "Spiritual Journeys: A Study of Ifá /Òrìṣà Practitioners in the United States Initiated by Nigeria." Antioch University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1487938234573904.

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(9719168), Michael James Greenan. "AFRICAN AMERICAN SPIRITUALS AND THE BIBLE: SELECTING TEXTS FOR SECONDARY EDUCATION INSTRUCTION." Thesis, 2020.

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The research in this thesis attempts to select texts from the African American Spirituals and the Bible that are appropriate for secondary language arts instruction, specifically for grades 9-12. The paper first gives an overview of legal justifications and educational reasons for teaching religious literature in public schools. Then, relevant educational standards are discussed, and, using the standards as an initial guide, I identify common themes within the Spirituals and Bible, which, from my analysis of various literatures, are slavery, chosenness, and coded language. Next, I describe my systematic effort to choose texts from the Spirituals and the Bible. To help accomplish this, I draw primarily from two tomes: Go Down Moses: Celebrating the African-American Spiritual and Biblical Literacy: The Essential Bible Stories Everyone Needs to Know. After I describe the research process of selecting texts, I form judgments about which biblical passages and African American Spirituals are particularly worthy of study, along with their applicable and mutual themes.

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Hogges, Genithia Lilia. "Spirituals and their interpretation, from slavery to 1970." Thesis, 2013. https://hdl.handle.net/2144/14246.

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Why is it that "Steal Away" is better known than "Jesus on the Waterside?" This question can only be answered by examining the history of how Spirituals were brought to the attention of audiences beyond the plantation. Negro Spirituals began as a folk music tradition and were later developed into concert music for performance. Along the way, this genre was described, notated, catalogued, studied, and arranged by individuals from various ideological perspectives, which led to the following questions and debates: 1. Can African Americans produce beautiful music? 2. Why do African Americans sing? 3. Are African Americans content to await freedom in Heaven? 4. Are the Spirituals original compositions or imitations of European music? 5. Are the Spirituals a source of dignity or shame? 6. What can contemporary society learn from the message of the Spirituals? 7. How should the Spirituals be performed? The debates that most directly affected the canon of Spirituals are the final three questions, which originated among African Americans after emancipation and were especially influential at freedmen schools in the South, where the tradition of singing Spirituals as concert music was established.

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Nobin, Brian Edward. "A study of the Afro-American oral tradition with special reference to the formal aspects of the poetry of spirituals." Thesis, 1991. http://hdl.handle.net/10413/6340.

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This dissertation is a study of the Afro-American oral tradition with special reference to the formal aspects of the poetry of spirituals. In the introduction. an attempt has been made to take a look at the value of oral tradition; the interplay between oral and written tradition; the use made of orality in a society that was denied conventional literacy; the concept and the definition of the term, “spiritual". The organization of the rest of the essay is as follows: The sections are divided into four chapters. The first chapter concerns the origins of Afro-American spirituals and the anthropological foundations of the Afro-American oral style (anthropology of gesture). In addition, an attempt has been made to place the Afro-American oral tradition vis-a-vis the African oral tradition. The second chapter deals with key characteristics in the expressive phase of the Afro-American slave community with special reference to the dynamics of language usage. In the third chapter, there is consideration in some detail on the Afro-American oral composer and the transmission of the spirituals in an oral style milieu. The fourth chapter investigates stylized expression and is devoted to analyses of mnemotechnical devices within the spirituals. In the concluding chapter, an attempt has been made to take an overall look at Afro-American sacred poetic achievement. I must point out that it is not my intention to embark on any technical analysis of the music form and configuration of the spirituals - that is beyond the scope of this essay. In including "representative" samples of spirituals (and portions of spirituals), I do not intend them to be seen as "islands unto themselves" but rather, each spiritual must be seen as part of the whole corpus of Afro-American sacred oral composition. The question may arise: "Why a study of the Afro-American spirituals when there is so much to be studied on the oral traditions of Southern Africa? My response would be that the spirituals fascinate me for I see in them their widespread influence on the Pentecostal and Charismatic movements in South Africa. The Gospel song, so beloved of Pentecostal congregations, is an heir to the Spiritual. An enquiry on the sacred music and performance styles (improvisation, extemporization, dance, handclapping, shouts, etc.) of Pentecostalism will reveal that much of the Afro-American oral style still exists within the fellowship of Black and, venture to say, all Pentecostal churches in South Africa with obvious nuances that vary from denomination to denomination. But, the spirited and lively sacred music is encouraged and preserved.
Thesis (M.A.)-University of Natal, Durban, 1991.

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Chen, Yueh-Hua, and 陳玥樺. "To Study of the Application to the Melody of African-American Spirituals and the Rhythm of Bohemian National Music in the Third Movement of “Concerto for Violoncello and Orchestra, in B minor, Op.104” of Antonin Dvořák." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/67686494040929888215.

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碩士
國立臺南藝術大學
音樂表演與創作研究所
96
In the history of music, Antonin Dvořák is not only the heir to nationalists in music in Bohemia, but the person who promote national music at the same time. National consciousness can be regarded as the most important essence in the music of Dvořák, besides strong national consciousness, numerous visit to Great Britain and Russia and teaching in National Conservatary of Music in America make his music full of much nationality and exoticism. “Concerto for Violoncello and Orchestra, in B minor, Op.104” was made, combined the melody of African-American spirituals and music rhythm of Bohemia dances when being in America, it is still the outstanding figure in similar music for him to create one out so far.

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"The Voodoo Spiritual Temple: A Case Study of New Orleans' Spiritual Churches." Doctoral diss., 2016. http://hdl.handle.net/2286/R.I.38636.

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abstract: This dissertation takes the material culture of New Orleans’ Spiritual Churches as its point of the construction and application of academic categories in studies of religions of the African diaspora. Because I am interested in what emic explanations reveal about scholarly categories and methods, a dialogic approach in which I consult practitioners’ explanations to test the appropriateness of academic categories is central to this work. Thus, this study is grounded in an ethnographic study of the Voodoo Spiritual Temple, which was founded and is operated by Priestess Miriam Chamani, a bishop in the Spiritual Churches. The Spiritual Churches first emerged in the early twentieth century under the leadership of Mother Leafy Anderson. Voodoo, Pentecostalism, Spiritualism, and Roman Catholicism have been acknowledged as their primary tributary traditions. This study examines the material culture, such as statues and mojo bags, at the Voodoo Spiritual Temple as it reflects and reveals aspects of Temple attendees’ world views. In particular, material culture begins to illuminate attendees’ understandings of non-human beings, such as Spirit and spirits of the dead, as they are embodied in a variety of ways. Conceptions of Spirit and spirits are revealed to be interconnected with views on physical and spiritual well-being. Additionally, despite previous scholarly treatments of the Spiritual Churches as geographically, socially, and culturally isolated, the material culture of the Voodoo Spiritual Temple reveals them to be embedded in transnational and translocal cultural networks.
Dissertation/Thesis
Doctoral Dissertation Religious Studies 2016

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Melton, McKinley Eric. "Pen stroking the soul of a people: spiritual foundations of black diasporan literature." 2012. https://scholarworks.umass.edu/dissertations/AAI3545964.

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This project examines the presence of African-derived spiritual ideals within the black literary tradition as a means of highlighting the fundamental influence of spirituality on communities of the modern black diaspora. I begin the discussion with an examination of traditional African spirituality, focusing on Nigerian author Chinua Achebe's Things Fall Apart (1958). This discussion identifies four core principles of traditional African spirituality that resonate most thoroughly in diasporan communities: the interconnection of sacred and secular spheres, the concept of cyclical rather than linear time, the emphasis on a communal ethos, and the necessity for balance and reconciliation. I then examine the development of what I define as "Black Diasporan Spirituality," considering how these principles, resonating to varying degrees, constitute the basis for a philosophical system defining the universe and the place and role of mankind within it, as understood by African-descended peoples throughout the diaspora. Subsequently, I discuss the ways in which core elements of black spirituality at once inform and are represented in literature produced in Africa and the diaspora. Beginning with an analysis of James Weldon Johnson's God's Trombones: Seven Negro Sermons in Verse (1927) and Zora Neale Hurston's Jonah's Gourd Vine (1934), I examine "Black Diasporan Spirituality" as a defining influence on the black oral tradition, centering my discussion on the cultural articulation of the African American song sermon. Using James Baldwin's Go Tell It on the Mountain (1953) and The Amen Corner (1954), I then examine the consequences of religious practice in the absence of black spiritual ideals. Focusing on the presence of spirituality in spaces which are not formally designated as religious, I then consider Gloria Naylor's Mama Day (1988) as a narrative that positions "Black Diasporan Spirituality" as vital to the healing processes of black communities, addressing both the trauma and the reconciliation inherent in the construction of diaspora. Ultimately, this dissertation argues that a clear understanding of the nature and character of black spirituality is essential to understanding not only the literature, but also the many circumstances—historical, social and cultural—of the communities out of which each text emerges.

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Wharton, Martha Louise. "A "contour portrait of my regenerated constitution": Reading nineteenth-century African American women's spiritual autobiography." 1996. https://scholarworks.umass.edu/dissertations/AAI9813652.

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Jarena Lee, Zilpha Elaw, and Julia Foote use spiritual autobiography as a platform from which to promote women's preaching. They consider race, gender and social circumstances as elements in their spiritual development. Their narratives contain a "radical" vision of nineteenth-century African American women. As sites of intensive intellectual and spiritual wrangling over social and spiritual matters, the narratives cannot be fully understood without carefully contextualization. This study suggests that (1) understanding the histories of the communities, churches, and evangelical missions, (2) considering style, syntax, vocabulary, and tone, and (3) asking specific questions of each text, will help readers gain a sense of the intellectual and spiritual lives documented in the narratives. The "dying husband" trope appears in all of the texts. The trope begins with a detailing of a period of great spiritual joy achieved after the writer has overcome spiritual challenge. Joy is interrupted by marriage, usually to a non-believer. Marriage presents physical and spiritual hardship attended by debilitating illness. Illness and near-death debilitation become occasions for preaching liberty and divine revelation. Generally, once revealed truths are understood, a husband dies. In light of new understandings of personal power and divine inspiration, the widowed preacher resumes her evangelical charge to pursue anew her "call". Lee's 1836 and 1849 texts offer direct challenge to A.M.E. leaders set on licensing only educated men as clergy. Her texts are extended arguments for a sex-integrated and "inspired" pastorate. Elaw's work, not arguing directly for women preachers, implies that she has been groomed for evangelical service, as was St. Paul. Critiquing more pointedly the idea that women could not be spiritual leaders, Foote wages battle with the A.M.E. Zion Church over the right of women to preach sanctification. Foote's argument for women's preaching relies on her use of Dred Scott v. Sanford (1879) case dicta with which she indicts the Church as sexist in the same way slavery law and public policy were racist. Black feminist literary criticism must incorporate methodology that permits an appropriate contextualization for texts sensitive to significant cultural and social change, such as these texts.

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Darr, Jay E. "African American males and issues of fatherhood an examination of the sweat lodge as a psychosocial and spiritual intervention /." 2008. http://digital.library.duq.edu/u?/etd,100483.

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"The religious and spiritual values that motivate older African-American women to volunteer in their communities." Tulane University, 2008.

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This phenomenological study investigates the religious and spiritual values of older African American women with an emphasis on how values motivate volunteering in the Black community. Research questions were posed to older African-American women through focus groups at community centers located in six neighborhoods. The responses to the research questions provide an understanding of the religious and spiritual values; indicate how values were learned, transmitted, and practiced within the context of volunteerism; and clarify what is helpful to motivate and maintain the practice of volunteering The descriptive voices of older African-American women are shown in the data analysis indicating major themes that emerged. Themes are interpreted using womanist theology and the Black helping tradition. These two paradigms provide lenses from which to view the intersection of race, gender, religiousness and spirituality, age, and class. Findings indicate religious and spiritual values motivate older African-American women to volunteer in order to strengthen their neighborhoods. Diverse value based volunteer activities that form a helping tradition are described and reflect practices that connect individuals, families, organizations, and neighborhoods. The limitations of the research and future research are discussed. Implications for the social work profession are presented with an emphasis on education, research, direct service, and policy practices
acase@tulane.edu

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"Finding Space, Finding Voice: The Racial, Ethnic, and Spiritual Identity of African American Students in the Urban Southwest." Doctoral diss., 2011. http://hdl.handle.net/2286/R.I.8938.

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abstract: In this study, I examined how African American students in a church youth group constructed ethnic and spiritual identities as they engaged with community literacy practices. Arizona's small, scattered population of African Americans is reflected within participants' multi-ethnic schools where they describe feelings of being almost invisible to school agents and peers. Listening to students, I came to deeply understand how they struggled with cultural isolation and racial discrimination. The growing tensions with state immigration reform only magnified those feelings as participants perceived the ban on ethnic studies to be another attempt to exclude them from school curriculums. By using utilizing four identity types, I gained greater insights into participants' negotiation of ethnicity and spirituality. Drawing from critical race theory, I utilized counter-storytelling to not only recapture participants' experiences with social injustice, but also to illustrate how the youth group empowers the students to become activists. Resisting the paralyzing effects of racial stereotypes, participants emerged as essayists, artists, orators, and spoken word poets.
Dissertation/Thesis
Ph.D. Curriculum and Instruction 2011

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Dissertations / Theses on the topic 'African American spirituals'

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