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1
Pasquier, Michael. "Savage, Your Spirits Walk Beside Us - The Politics Of Black Religion." Teaching History: A Journal of Methods 34, no. 1 (April 1, 2009): 50–51. http://dx.doi.org/10.33043/th.34.1.50-51.
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Today it is common to hear people speak of the "African American community" and the "Black Church" as if they were cohesive, clearly-defined institutions. Barbara Dianne Savage, professor of history at the University of Pennsylvania, looks at the complex history of such terms in her book Your Spirits Walk Beside Us: The Politics of Black Religion, effectively chronicling the debates of African Americans over the role of religion in political activism and social reform in twentieth-century America. Specifically, Savage identifies three "paradoxes" present at "the nexus between black religion and black politics," namely, the rich diversity and idiosyncratic manifestations of religion among individual African Americans that elude clear demarcation, the largely localized and decentralized organization of predominantly African American churches that confound any notion of an all-inclusive Black Church, and the tendency within African American churches toward male leadership and female dominance.
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Nweke, Kizito Chinedu. "Responding to new Imageries in African indigenous Spiritualties." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (December 25, 2022): 271–82. http://dx.doi.org/10.15575/rjsalb.v6i3.20246.
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As a result of rash and incorrect assumptions, African spiritualities have been adulterated, bastardized, and multiplied. Academic studies in African spiritualities "were mostly conducted by Europeans and Americans who were extremely biased and primarily focused their scholarship on comparing African religion with Christianity and Islam. I will approach the new images of African spiritualities from two perspectives: the conflict between religion and spirituality, and the demonization of African spiritualities. The goal of this study is to present a new picture of African spirituality from two perspectives: the tension between religion and spirituality, and the demonization of African spirituality. The study's findings indicate that there is a complicated phenomenon that disfigures African spirituality. In both indigenous spirituality in Africa, and in spirituality created by Africans in the diaspora, the problem of portraying demonic African styles and perspectives in expressing mundane and non-mundane realities seems accepted. There are three aspects in analyzing this: historical-racial, media-social, and ideological. These aspects cross over on the point of African religion versus spiritualities.
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Cone, James H. "Black Theology in American Religion." Theology Today 43, no. 1 (April 1986): 6–21. http://dx.doi.org/10.1177/004057368604300102.
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“It was the ‘African’ side of black religion that helped African-Americans to see beyond the white distortions of the Gospel and to discover its true meaning as God's liberation of the oppressed from bondage. It was the ‘Christian’ element in black religion that helped African-Americans to re-orient their African past so that it would become useful in the struggle to survive with dignity in a society that they did not make.”
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McDuffie, Danielle L., Rebecca S. Allen, Sheila Black, Martha R. Crowther, Ryan Whitlow, and Laura Acker. "LIFETIME EXPERIENCES OF GRIEF AMONG RECENTLY BEREAVED AFRICAN AMERICANS." Innovation in Aging 3, Supplement_1 (November 2019): S514. http://dx.doi.org/10.1093/geroni/igz038.1898.
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Abstract This study sought to investigate the ways recently bereaved African American middle to older aged adults conceptualized both prior and present loss. Fourteen African American men and women aged 46 years and older (M=62.6) completed one time, in-person semi-structured interviews detailing their grief experiences. Interview transcripts were then coded using a content analysis. Four themes were reported during prior loss (Continuing on with Normal Life/ Time, Faith/ Religion, Reminiscing/ Reminiscence, Social Support) along with present loss (Faith/ Religion, Keeping Busy, Reminiscence, Social Support). Men and women in the sample were found to cope in relatively consistent manners despite the timing of the loss, and in manners consistent with literature detailing African American grief outcomes. This information could help inform both bereaved African Americans and those seeking to aid African Americans during times of bereavement in proactively having knowledge of coping mechanisms that have been used historically and found to be beneficial.
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Marks, Loren, Olena Nesteruk, Mandy Swanson, Betsy Garrison, and Tanya Davis. "Religion and Health Among African Americans." Research on Aging 27, no. 4 (July 2005): 447–74. http://dx.doi.org/10.1177/0164027505276252.
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Gamsakhurdia, Nino. "Historical Overview of African American Religion." Journal in Humanities 3, no. 1 (September 24, 2014): 45–48. http://dx.doi.org/10.31578/hum.v3i1.303.
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One of the central themes in the American history is the interaction between white and black cultures, both in the nineteenth and twentieth centuries of America. The religion perfectly reflects this interaction. As Campbell notes, African American religion has been extremely important both for American religious culture as a whole, and for the black community itself. When freedmen withdrew from white-dominated churches and formed their religious institutions, black churches, they quickly occupied a central position in African Americans’ lives. They became the chief social and cultural institutions which blacks made and operated for themselves, and therefore were necessary in promoting a sense of communal purpose. They provided the organizational structure for most activities of the community: economic, political, and educational as well as religious. This article overviews the processes out of which the black church formed as an independent institution, that served as a unifying, powerful and stimulating instrument for the African American community’s future advancements and struggle for equality.
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Guglielmi, Marco. "Sharpening the Identities of African Churches in Eastern Christianity: A Comparison of Entanglements between Religion and Ethnicity." Religions 13, no. 11 (October 26, 2022): 1019. http://dx.doi.org/10.3390/rel13111019.
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Although at first sight Eastern Christianity is not associated with Africa, the African continent has shaped the establishment and development of three of the four main Eastern Christian traditions. Through a sociological lens, we examine the identity of the above African churches, focusing on the socio-historical entanglements of their religious and ethnic features. Firstly, we study the identity of the Coptic Orthodox Church, the Ethiopian Orthodox Church, and the Eritrean Orthodox Church belonging to Oriental Orthodoxy. We focus on these African churches—and their diasporas in Western countries—as indigenous Christian paths in Africa. Secondly, we examine the identity of Africans and African-Americans within Eastern Orthodoxy. We consider both to have some inculturation issues within the Patriarchate of Alexandria and the development of an African-American component within Orthodoxy in the USA. Thirdly, we analyze the recent establishment and identity formation of African churches belonging to Eastern-rite Catholic Churches. In short, we aim to elaborate an overview of the multiple identities of African churches and one ecclesial community in Eastern Christianity, and to compare diverse sociological entanglements between religious and ethnic traits within them. A fruitful but neglected research subject, these churches’ identities appear to be reciprocally shaped by their own Eastern Christian tradition and ethnic heritage.
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Sanders, Justin J., Kimberly S. Johnson, Kimberly Cannady, Joanna Paladino, Dee W. Ford, Susan D. Block, and Katherine R. Sterba. "From Barriers to Assets: Rethinking factors impacting advance care planning for African Americans." Palliative and Supportive Care 17, no. 03 (June 5, 2018): 306–13. http://dx.doi.org/10.1017/s147895151800038x.
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AbstractObjectiveWe aimed to explore multiple perspectives regarding barriers to and facilitators of advance care planning (ACP) among African Americans to identify similarities or differences that might have clinical implications.MethodQualitative study with health disparities experts (n = 5), community members (n = 9), and seriously ill African American patients and caregivers (n = 11). Using template analysis, interviews were coded to identify intrapersonal, interpersonal, and systems-level themes in accordance with a social ecological framework.ResultParticipants identified seven primary factors that influence ACP for African Americans: religion and spirituality; trust and mistrust; family relationships and experiences; patient-clinician relationships; prognostic communication, care preferences, and preparation and control. These influences echo those described in the existing literature; however, our data highlight consistent differences by group in the degree to which these factors positively or negatively affect ACP. Expert participants reinforced common themes from the literature, for example, that African Americans were not interested in prognostic information because of mistrust and religion. Seriously ill patients were more likely to express trust in their clinicians and to desire prognostic communication; they and community members expressed a desire to prepare for and control the end of life. Religious belief did not appear to negate these desires.Significance of resultsThe literature on ACP in African Americans may not accurately reflect the experience of seriously ill African Americans. What are commonly understood as barriers to ACP may in fact not be. We propose reframing stereotypical barriers to ACP, such as religion and spirituality, or family, as cultural assets that should be engaged to enhance ACP. Although further research can inform best practices for engaging African American patients in ACP, findings suggest that respectful, rapport-building communication may facilitate ACP. Clinicians are encouraged to engage in early ACP using respectful and rapport building communication practices, including open-ended questions.
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Holt, Cheryl L., Eddie M. Clark, David Roth, Martha Crowther, Connie Kohler, Mona Fouad, Rusty Foushee, Patricia A. Lee, and Penny L. Southward. "Development and Validation of Instruments to Assess Potential Religion-Health Mechanisms in an African American Population." Journal of Black Psychology 35, no. 2 (February 9, 2009): 271–88. http://dx.doi.org/10.1177/0095798409333593.
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The health disparities that negatively affect African Americans are well-documented; however, there are also many sociocultural factors that may play a protective role in health outcomes. Religious involvement is noted to be important in the African American community and to have a positive association with health outcomes. However, few studies have explained why this relationship exists. This article reports on the development and validation of instruments to assess two proposed mediators of the relationship between religiosity and health for an African American population: perceived religious influence on health behaviors and illness as punishment from a higher power . We used a systematic iterative process, including interviews and questionnaire data from African Americans who provided feedback on item wording. We also solicited input from African American pastors. In a sample of 55 African Americans, the instruments appeared to have strong internal reliability (α = .74 and .91, respectively) as well as test-retest reliability (r = .65, .84, respectively, p < .001). Evidence for construct validity is also discussed, as are recommendations for health disparities research using these instruments.
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Yerima-Avazi, Dina, and Chinonye Ekwueme-Ugwu. "Negotiating Black Identity." Matatu 52, no. 2 (October 20, 2022): 368–89. http://dx.doi.org/10.1163/18757421-05202007.
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Abstract This paper interrogates location as a fulcrum for hybrid identity creation for African characters in Africa, African Americans and African characters in the Diaspora. Over time, identity has been negotiated on the basis of race, ethnicity and religion. These are often linked to a specific place and find expression in definitions of culture, suggesting location as a necessary component of culture and, by extension, a major influence on identity. Conceptual notions of diaspora and hybridity, as explored within the postcolonial theory, serve as the framework which research uses to comparatively query the negotiation of hybrid identity as given in Roots by Alex Haley and Homegoing by Yaa Gyasi. These two texts represent African American and African characters’ experiences, respectively. The study aims to reveal that regardless of regional difference and other nuances in the experiences of African American and African characters, hybrid identity creation for both African American and African characters, is tied to location—which, in this case, is Africa.
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Prickett, Pamela. "Complexity Beyond Intersections: Race, Class, and Neighborhood Disadvantage among African American Muslims." Social Inclusion 6, no. 2 (June 22, 2018): 98–106. http://dx.doi.org/10.17645/si.v6i2.1416.
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This study uses the case of African American Muslims to examine the intersection of religious inequality with other forms of disadvantage. It draws on more than six years of ethnographic and historical research in an African American Muslim community in a poor neighborhood in Los Angeles, comparing the experiences of community members with existing research on first- and second-generation Muslim immigrants. It addresses the three most prominent axes of difference between African American and immigrant Muslims—race/ethnicity, class, and neighborhood disadvantage—to explicate the ways in which religion may compound existing inequalities, or in some cases create new forms of difference. It also shows how identifying as native-born Americans allows African American Muslims to claim religion as a cultural advantage in certain situations. Religion is complex not only when different forms of inequality intersect but when these intersections create a different way of understanding what religion means for people of faith.
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Lamont, Michèle, and Crystal Marie Fleming. "EVERYDAY ANTIRACISM: Competence and Religion in the Cultural Repertoire of the African American Elite." Du Bois Review: Social Science Research on Race 2, no. 1 (March 2005): 29–43. http://dx.doi.org/10.1017/s1742058x05050046.
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This exploratory study makes a contribution to the literature on antiracism by unpacking the cultural categories through which everyday antiracism is experienced and practiced by extraordinarily successful African Americans. Using a phenomenological approach, we focus on processes of classification to analyze the criteria that members of the African American elite mobilize to compare racial groups and establish their equality. We first summarize results from earlier work on the antiracist strategies of White and African American workers. Second, drawing upon in-depth interviews with members of the Black elite, we show that demonstrating intelligence and competence, and gaining knowledge, are particularly valued strategies of equalization, while religion has a subordinate role within their antiracist repertoire. Thus, gaining cultural membership is often equated with educational and occupational attainment. Antiracist strategies that value college education and achievement by the standards of American individualism may exclude many poor and working-class African Americans from cultural membership. In this way, strategies of equalization based on educational and professional competence may prove dysfunctional for racial solidarity.
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Guedj, Pauline. "La transnacionalización de la religión akan: religión e identidad entre la comunidad afroamericana de EE. UU." Atlántida Revista Canaria de Ciencias Sociales, no. 13 (2022): 39–57. http://dx.doi.org/10.25145/j.atlantid.2022.13.03.
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In 1965, Gus Dinizulu, an African American percussionist, traveled to Ghana with the dance company he was leading. There, he took the trip as an opportunity to explore his African roots and met Nana Oparebea, the Ghanaian chief-priestess of the Akonedi Shrine, north of Accra. She performed for Dinizulu a divination, during which she explained that his enslaved ancestors were part of the akan people of Ghana and gave him the mission to search for other African Americans who, like him, were of Ghanaian ancestries. She also offered him a set of altars, containing the spiritual forces of the deities revered in the Akonedi Shrine and asked him to import in the United States what was then labelled the akan religion. The aim of this paper will be to describe the process of diffusion, importation, transnationalization and indigenization of the akan religion between West Africa and the East Coast of the United States.
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Johnson, Sylvester A. "The Rise of Black Ethnics: The Ethnic Turn in African American Religions, 1916–1945." Religion and American Culture: A Journal of Interpretation 20, no. 2 (2010): 125–63. http://dx.doi.org/10.1525/rac.2010.20.2.125.
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AbstractDuring the world war years of the early twentieth century, new African American religious movements emerged that emphasized black heritage identities. Among these were Rabbi Wentworth Arthur Matthew's Congregation of Commandment Keepers (Jewish) and “Noble” Drew Ali's Moorish Science Temple of America (Islamic). Unlike African American religions of the previous century, these religious communities distinctly captured the ethos of ethnicity (cultural heritage) that pervaded American social consciousness at the time. Their central message of salvation asserted that blacks were an ethnic people distinguished not by superficial phenotype but by membership in a heritage that reached far beyond the bounds of American history and geography. The academic study of these religions has largely moved from dismissal and cynicism to serious engagement with African American Jews and Muslims as veritable forms of religion. Despite this progress among scholars, some recent studies continue todenythat Matthew’s and Ali's communities were authentically Jewish and Islamic (respectively). When scholars dispense with theological or racial biases that bifurcate religions into ‘true’ and ‘false’ forms, the study of these black ethnic religions might best yield important insights for understanding the linkage among ethnicity, the nation-state, and religion. The religious reasoning of Matthew and Ali produced resourceful, complicated challenges to dominant colonial and racist paradigms for understanding agency and history. Their theology is appropriately discerned not as illusion, hybridity, or confusion but as thoughtful anticolonial expressions of Judaism and Islam that sought inclusion and honor through black ethnicity. At a time when African Americans were viewed as cultureless and without any legacy of inheritance except the deformities of slavery, the rise of black ethnics introduced religious traditions that demonstrated blacks were indeed a people with heritage.
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Agbere, Dawud Abdul-Aziz. "Islam in the African-American Experience." American Journal of Islam and Society 16, no. 1 (April 1, 1999): 150–57. http://dx.doi.org/10.35632/ajis.v16i1.2138.
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African-American Islam, especially as practiced by the Nation oflslam, continuesto engage the attention of many scholars. The racial separatist tendency,contrasted against the color blindness of global Islam, has been the focal pointof most of these studies. The historical presence of African Americans in themidst of American racism has been explained as, among other things, the mainimpetus behind African-American nationalism and racial separatism. Islam inthe African-American Experience is yet another attempt to explain this historicalposition. Originally the author's Ph.D. dissertation, the book spans 293pages, including notes, select biographies, indices, and thirteen illustrations. Itstwo parts, "Root Sources" and "Prophets of the City," comprise six chapters; there is also an introduction and an epilogue. The book is particularly designedfor students interested in African-American Islam. The central theme of thebook is the signifktion (naming and identifying) of the African Americanwithin the context of global Islam. The author identifies three factors thatexplain the racial-separatist phenomenon of African-American Islam:American racism, the Pan-African political movements of African-Americansin the early twentieth century, and the historic patterns of racial separatism inIslam. His explanations of the first two factors, though not new to the field ofAfrican-American studies, is well presented. However, his third explanation,which tries to connect the racial-separatist tendency of African-AmericanMuslims to what he tern the “historic pattern of racial separatism” in Islam,seems both controversial and problematic.In his introduction, the author touches on the African American’s sensitivityto signification, citing the long debate in African-American circles. Islam, heargues, offered African Americans two consolations: first, a spiritual, communal,and global meaning, which discoMects them in some way from Americanpolitical and public life; second, a source of political and cultural meaning inAfrican-American popular culture. He argues that a black person in America,Muslim or otherwise, takes an Islamic name to maintain or reclaim Africancultural roots or to negate the power and meaning of his European name. Thus,Islam to the black American is not just a spiritual domain, but also a culturalheritage.Part 1, “Root Sources,” contains two chapters and traces the black Africancontact with Islam from the beginning with Bilal during the time of theProphet, to the subsequent expansion of Islam to black Africa, particularlyWest Africa, by means of conversion, conquest, and trade. He also points to animportant fact: the exemplary spiritual and intellectual qualities of NorthAmerican Muslims were major factors behind black West Africans conversionto Islam. The author discusses the role of Arab Muslims in the enslavement ofAfrican Muslims under the banner of jihad, particularly in West Africa, abehavior the author described as Arabs’ separate and radical agenda for WestAfrican black Muslims. Nonetheless, the author categorically absolves Islam,as a system of religion, from the acts of its adherents (p. 21). This notwithstanding,the author notes the role these Muslims played in the educational andprofessional development of African Muslims ...
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Ardoin, Phillip J., and Ronald J. Vogel. "African Americans in the Republican Party: Taking the Road Less Traveled." American Review of Politics 27 (July 1, 2006): 93–113. http://dx.doi.org/10.15763/issn.2374-7781.2006.27.0.93-113.
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While most African Americans identify with the Democratic Party, a small minority chooses to identify and support the party of Lincoln. However, very little is known about the demographic make-up or policy preferences of these individuals. Utilizing the 1992-2002 American National Election Studies, we provide a multivariate analysis of the demographic characteristics and policy leanings of African American Republicans. Our analysis suggests several systematic patterns regarding African Americans Republican Party identification. First, as with the general population, we find they are more likely to be male, from the South and to identify themselves as conservatives. However, unlike the general population, we find they are not more likely to maintain upper or middle incomes or to view religion as an important guide in their life. Third, we find African Americans born after 1950 are more likely to identify themselves as Republican. Fourth, we find African American Republicans feel less warmth toward blacks than the majority of their brethren and are less likely to view race or social welfare issues as significant problems in America. Ultimately, we conclude racial issues are still the key to understanding African American Partisanship.
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Taylor, Robert, and Linda Chatters. "Church and Family Informal Social Support Networks of African Americans." Innovation in Aging 4, Supplement_1 (December 1, 2020): 658. http://dx.doi.org/10.1093/geroni/igaa057.2270.
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Abstract Social support networks are an integral component of an individual’s life. This presentation investigates the complementary roles of family and church members as sources of informal social support among African Americans. The analysis utilizes the African American sub-sample of the National Survey of American Life. A pattern variable was constructed that describes four types of church and family networks: 1) received support from both family and church members, 2) received support from family members only, 3) received support from church members only, and 4) never received support from family nor church members. Overall the findings indicated 1) the majority of African Americans received support from both groups, 2) a small group of respondents were socially isolated in that they did not receive assistance from either family or church members, 3) for some African Americans who were estranged from their family members, church members were an alternative source of social support. Part of a symposium sponsored by the Religion, Spirituality and Aging Interest Group.
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Greene-Hayes, Ahmad. "“A Very Queer Case”." Nova Religio: The Journal of Alternative and Emergent Religions 26, no. 4 (May 1, 2023): 58–84. http://dx.doi.org/10.1525/nr.2023.26.4.58.
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In this article, I present the case of Clementine Barnabet, an Afro-Creole teenager who was arrested in 1911 and convicted in 1912 for allegedly committing “Voodoo murders” in southwest Louisiana and Texas. The press, the police, and other Louisiana officials, along with an author employed by the Louisiana Writers’ Project in the 1930s, used racialized and sexualized hyperbole to deem Barnabet a participant in a “Voodoo cult,” purportedly called the Church of the Sacrifice. Moreover, in their quest for information about Barnabet and her beliefs, white Americans also imagined a monolithic Black religion—specifically, a sensationalized Voodoo religion—practiced by all people of African descent in the region regardless of their self-identification as Christians or practitioners of conjure, or both. Thus, I propose reviewing Barnabet’s case not as an attempt to determine her guilt or innocence, but rather as a means of deconstructing white American eroticized racial fantasy in the production of a normative American Christian religion and the concurrent misrepresentation of Black religions.
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Oggins, Jean. "Topics of Marital Disagreement among African-American and Euro-American Newlyweds." Psychological Reports 92, no. 2 (April 2003): 419–25. http://dx.doi.org/10.2466/pr0.2003.92.2.419.
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To see what issues couples most and least often reported as topics of marital disagreement, survey data were analyzed for 113 African-American and 131 Euro-American couples reporting in the first and third years of marriage. Friedman tests showed that in both the first and third years of marriage, money was most often reported as a topic of marital disagreement; tensions about leisure, each spouse's family of origin, and children were reported significantly less often; and tensions about religion were reported least often. Findings were very similar for African Americans and Euro-Americans, and for husbands and wives. Overall, findings show considerable stability in the relative frequency with which specific topics reportedly evoke tension early in marriage.
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Skipper, Antonius, Andrew Rose, Ethan Jones, Alex Reeves, and Jhazzmyn Joiner. "Can Working Together Buffer Depression Among Older, Religious African American Couples?" Innovation in Aging 5, Supplement_1 (December 1, 2021): 921. http://dx.doi.org/10.1093/geroni/igab046.3336.
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Abstract Depression is a growing concern among older African Americans, as many within this group hesitate to seek professional help from psychiatrists or counselors. Instead, existing literature notes that older African Americans frequently utilize informal social support networks (e.g., church leaders) to respond to stress and buffer the negative effects of depression and depressive symptoms. Yet, little is known about the shared coping practices of older African American couples in relation to depression. Given the commonly noted high levels of religiosity among African Americans, this study examined communal coping as a mediator between sanctification and depression for older African American couples. This study utilized the dyadic data of 194 (146 married and 48 cohabiting) African American couples between the ages of 50 and 86 years. Capturing data with the Revised Sanctification of Marriage scale, the Communal Coping scale, and the Major Depression Inventory, bias-corrected bootstrap analysis revealed that men’s relationship sanctification and women’s depression was partially mediated by men’s, as well as the sum of men’s and women’s, communal coping in married couples. Further, men’s relationship sanctification and men’s depression was partially mediated by men’s, as well as the sum of men’s and women’s, communal coping. In addition, women’s sanctification was positively associated with men’s depression, directly. These findings are valuable in understanding the complex buffers, and contributors, to depression among older African American couples who may identify closely with religion but prefer the support of a partner over professional care.
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Quinn, Michael T., Sandy Cook, Kyle Nash, and Marshall H. Chin. "Addressing Religion and Spirituality in African Americans With Diabetes." Diabetes Educator 27, no. 5 (September 2001): 643–55. http://dx.doi.org/10.1177/014572170102700505.
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Siler, Shaunna, Kelly Arora, Katherine Doyon, and Stacy M. Fischer. "Spirituality and the Illness Experience: Perspectives of African American Older Adults." American Journal of Hospice and Palliative Medicine® 38, no. 6 (January 19, 2021): 618–25. http://dx.doi.org/10.1177/1049909120988280.
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Background: Disparities in hospice and palliative care (PC) for African Americans have been linked to mistrust toward the healthcare system, racial inequalities, and cultural preferences. Spirituality has been identified as important to African Americans in general. Less is known about the influence of spirituality on African American illness experiences. Objective: The goal of this study was to understand older African Americans’ perspectives on how spirituality influences chronic illness experiences to inform the development of a culturally tailored PC intervention. Methods: In partnership with 5 churches in the Denver metropolitan area, we conducted focus groups with African American older adults (n = 50) with chronic health conditions and their family caregivers. Transcripts were analyzed using a deductive approach. The theoretical framework for this study draws on psychology of religion research. Results: Themes referenced participants’ spiritual orienting systems, spiritual coping strategies, and spiritual coping styles. Psycho-spiritual struggles, social struggles, and sources of social support were also identified. Findings suggest African Americans’ spirituality influences chronic illness experiences. Participants relied on their spirituality and church community to help them cope with illness. In addition, social struggles impacted the illness experience. Social struggles included mistrust toward the healthcare system and not being connected to adequate resources. Participants expressed a need to advocate for themselves and family members to receive better healthcare. Churches were referred to as a trusted space for health resources, as well as spiritual and social support.
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Blum, Edward J. "“Look, Baby, We Got Jesus on Our Flag”." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 17–37. http://dx.doi.org/10.1177/0002716211407464.
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Examining debates about the person, place, and meaning of Jesus Christ in African American social development, creative expression, political thought, civil rights activism, international visions, and economic plans, this article suggests that religious discussions have revealed robust democratic cultures. From the age of slavery to the era of Obama, religious discussions and political cultures have been intertwined. Spiritual debates have played a role in community formation; individualism and universalism have worked in tandem; and Jesus Christ—a provincial figure executed thousands of years ago—became essential to international and political visions. This article suggests that Jesus functioned historically in two prominent political ways for African Americans. First, he stood as a counterpoint to American racism that limited the social, legal, political, and cultural rights of African Americans. Second, he functioned as a focus of intraracial and interracial debate, dialogue, and dissension over the role of religion in black politics.
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Powers, Peter Kerry. "Gods of Physical Violence, Stopping at Nothing: Masculinity, Religion, and Art in the Work of Zora Neale Hurston." Religion and American Culture: A Journal of Interpretation 12, no. 2 (2002): 229–47. http://dx.doi.org/10.1525/rac.2002.12.2.229.
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There is nothing so exhilarating as watching well-matched opponents go into action. The entire world likes action…. Hence prize-fighters become millionaires.The first decades of the twentieth century were years of tremendous upheaval in the American experience of both religion and gender. Industrialization and urbanization transformed nineteenth-century understandings of masculinity and femininity, while massive immigration, debates between modernists and fundamentalists, and the diverse entertainments and opportunities of city life began to challenge the cultural preeminence of American Protestantism. Nowhere was this upheaval felt more acutely—as both an opportunity and a cause for anxiety—than among African Americans. The glowing prospect of better-paying work in the industrial North, as well as the chance to escape the most egregious racism of the Jim Crow South, lured hundreds of thousands of African Americans northward, a great tumultuous river flowing toward what seemed to be freedom.
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Skipper, Antonius, and Andrew Rose. "FAITH, HOPE, AND LOVE: UNDERSTANDING RELIGIOSITY AND HOPE AMONG OLDER AFRICAN AMERICAN COUPLES." Innovation in Aging 6, Supplement_1 (November 1, 2022): 659. http://dx.doi.org/10.1093/geroni/igac059.2430.
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Abstract Older African Americans frequently turn to their religion or spiritual faith as a source of coping and resilience. Disproportionately burdened by numerous disparities and stressors, many African American utilize religion as a source hope for the future. Existing studies suggest that higher levels of positive religious coping are associated with higher levels of hope, and more frequent experiences with negative religious coping are associated with lower levels of hope. However, the relationship between religious coping and hope is underexamined among one of the most religious dyads in the U.S., older African American couples. This study utilizes data from 194 older African American couples (146 married and 48 cohabiting), with each partner between the age of 50 and 86 years, to examine the dyadic relationship between religious coping and hope. Actor Partner Interdependence Models revealed that men’s religious coping was associated with their own hope, and women’s religious coping was associated with their own hope. One unexpected partner effect was identified and found that women’s positive religious coping was negatively associated with men’s hope. Given the dearth of research on older African American couples, along with the need to better understand religious significance in psychosocial dyadic outcomes, this study offers several implications for engaging African American couples in relational counseling and therapy across the life course.
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Atkins, Lamon, Kimberly Davis, Samuel M. Holtzman, Roger Durand, and Phillip J. Decker. "Family Discussion about Organ Donation among African Americans." Progress in Transplantation 13, no. 1 (March 2003): 28–32. http://dx.doi.org/10.1177/152692480301300106.
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Context Relatively little is known about family discussion concerning donation among African Americans in the United States, especially discussion predating the brain death of a family member and the donor request process. Objectives To explore the inclination of African Americans to engage in family discussion about organ donation and the characteristics of those who expressed a desire to their families to donate their organs upon death. Design Focus groups and a cross-sectional survey. Setting A large metropolitan complex in Houston, Tex, with a relatively sizeable African American population. Participants A total of 18 persons of African American background participated in 2 focus groups; 375 randomly selected African American residents were surveyed by questionnaire. Main Outcome Measure Prodonation family discussion. Results Only 10% of subjects were found to be in the “action” (having had a prodonation discussion) or “maintenance” (having had a prodonation discussion and not inclined to alter one's wishes) stages with regard to family discussion. These subjects were not found distinguished from others by age, gender, education, or frequency of religious attendance. They were, however, found differentiated from others by feelings of diffuse support for donation, knowledge of donation, having read or heard a lot about donation, and by the belief that organ donation was not against one's religion—when these variables were individually considered. Yet, when these variables were simultaneously considered in a multivariate discriminant function analysis, diffuse support for donation no longer distinguished those in the action/maintenance stage from other subjects.
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Nye, William P. "Amazing Grace: Religion and Identity among Elderly Black Individuals." International Journal of Aging and Human Development 36, no. 2 (March 1993): 103–14. http://dx.doi.org/10.2190/ldk1-19ck-1vp1-5mr5.
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A sample of forty-three “life stories” collected from elderly African-Americans residing in Southwestern Virginia is analyzed from the perspective of Continuity Theory. The focus is on the “theme” which religion plays as a bulwark of continuity in the lives of the respondents. The data reveal that religion serves at least seven significant and positive functions in the normal aging process of Black-Americans. As is customary, all names of respondents have been changed to protect their anonymity.
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Stinson, Jennifer Kirsten. "Black Bondspeople, White Masters and Mistresses, and the Americanization of the Upper Mississippi River Lead District." Journal of Global Slavery 1, no. 2-3 (2016): 165–95. http://dx.doi.org/10.1163/2405836x-00102002.
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African Americans inhabited a multicultural spectrum of bondage and resistance in the antebellum Illinois-Wisconsin lead district. Contests between early Upper Mississippi River Valley Native American, French, and British inhabitants first forced bondspeople into the lead country. There, overlapping US and French practices of bondage and lengthy race-based indentures made a mockery of the Northwest Ordinance that forbade slavery, consigning black men and women to outright slavery at worst or a liminal, limited freedom at best. Bondage fractured families and imposed arduous mining and domestic labor upon African Americans. Simultaneously, it underpinned white Americans’ bids for supremacy in the region, making elite masculinity, protecting whiteness, promoting political advancement, and civilizing the “wilderness” in the process. In response to the miseries inflicted upon them, bondspeople pursued courtroom resistance and sought extralegal respite through religion and within military culture. Too often, their efforts yielded disappointment or devastation. Freedom eluded most until 1850.
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Skipper, Antonius, Andrew Rose, Jhazzmyn Joiner, Ethan Jones, and Alex Reeves. "Holy and Helping: The Role of Sanctification in the Communal Coping of Older African American Couples." Innovation in Aging 5, Supplement_1 (December 1, 2021): 463. http://dx.doi.org/10.1093/geroni/igab046.1790.
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Abstract Disproportionately affected by numerous relational stressors (e.g., financial strain, morbidity), older African American couples frequently find solace in religion and each other. Research notes that both married and cohabiting couples effectively respond to difficult situations by sharing the ownership of a stressor and organizing a collaborative, collective response. However, little is known about the influence of religion on shared coping experiences, particularly among older African American couples. This study examined dyadic data from the Strong African American Couples Project to capture the influence of relational sanctification on the communal coping practices of married and cohabiting older African American couples. The sample included 194 African American couples (146 married and 48 cohabiting) between the ages of 50 and 86 years. With the use of Actor Partner Independence Models, this study found that men’s sanctification predicted both their own communal coping and their partner’s communal coping. However, there were no significant effects when women’s sanctification was used as a predictor of communal coping among older African American couples. These findings are both important and novel, because these relationships had never before been examined within the United States, much less among older African American couples. Similar to existing research among majority White couples, this research finds that men’s religiosity may be a more influential predictor of relational outcomes than women’s religiosity. Such findings offer a valuable foundation for future studies seeking to consider how relational sanctification and communal coping may impact other outcomes associated with the romantic relationships of older African Americans.
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Kalkan, Kerem Ozan, Geoffrey C. Layman, and John C. Green. "Will Americans Vote for Muslims? Cultural Outgroup Antipathy, Candidate Religion, and U.S. Voting Behavior." Politics and Religion 11, no. 4 (June 6, 2018): 798–829. http://dx.doi.org/10.1017/s1755048318000342.
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AbstractWe assess how likely Americans are to support political candidates who are Muslim, and the extent to which support for Muslim candidates is structured by “cultural outgroup antipathy”—generalized antipathy targeting cultural outgroups. We employ two survey experiments included in the 2007 and 2010 Cooperative Congressional Election Studies that juxtapose a hypothetical state legislative candidate's Muslim faith with Arab ethnicity, African American race, and both Democratic and Republican party affiliation. Identifying a candidate as Muslim significantly reduces voter support and that reduction is largest among people with higher levels of cultural outgroup antipathy. The effect is consistent regardless of whether the candidate is also identified as being Arab or African American or is just presented as a Muslim. We also find that cultural outgroup antipathy diminished electoral support for same-party Muslim candidates among Democrats but not among Republicans.
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Espi Forcen, Fernando. "From Entheogens to Evangelicalism: Spiritual Practices Among Hispanic/Latin Americans." Psychiatric Annals 53, no. 12 (December 2023): 545–49. http://dx.doi.org/10.3928/00485713-20231109-01.
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Hispanic and Latinx people practice spirituality in a wide array of forms. Whereas Catholicism has been the dominant religion for centuries, a re-birth of Native American and African spirituality has taken place over the last few decades. In parallel, the influence of the United States in the Latin world is reflected in the rapidly growing popularity of Evangelical Christianity. In order to better understand and study spiritual practices in Latin America, one must understand the historical vicissitudes that led to the formation of these religions and the context in which they became ingrained in these territories. [ Psychiatr Ann . 2023;53(12):545–549.]
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Stolley, Jacqueline M., and Harold Koenig. "Religion/Spirituality and Health Among Elderly African Americans and Hispanics." Journal of Psychosocial Nursing and Mental Health Services 35, no. 11 (November 1997): 32–38. http://dx.doi.org/10.3928/0279-3695-19971101-14.
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Choi, Sung Ah, and Julia F. Hastings. "Religion, spirituality, coping, and resilience among African Americans with diabetes." Journal of Religion & Spirituality in Social Work: Social Thought 38, no. 1 (October 25, 2018): 93–114. http://dx.doi.org/10.1080/15426432.2018.1524735.
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Skipper, Antonius. "“NO FEAR, ALL FAITH”: RELIGIOUS COPING AND COVID-19 VACCINE HESITANCY AMONG OLDER AFRICAN AMERICANS." Innovation in Aging 7, Supplement_1 (December 1, 2023): 155. http://dx.doi.org/10.1093/geroni/igad104.0509.
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Abstract While COVID-19 had a devasting impact on many groups across the globe, older African Americans were especially affected by the disproportionate rates of morbidity and mortality associated with the virus. Faced with “double jeopardy” - the nature of being both old and Black - older African Americans were at an increased risk of COVID-19-related infection and death due to their age and factors associated with ethnicity (e.g., access to resources, distrust of healthcare). These risks led many health professionals to prioritize COVID-19 vaccine uptake for older African Americans. However, historically and contemporaneously, African Americans report some of the highest levels of vaccine hesitancy in comparison to other ethnic groups. Many older African Americans use religious coping as a source to alleviate the stress of health threats. Yet, the novelty of COVID-19 contributed to a limited understanding of how and why vaccine hesitant older African Americans used religious coping in response to the pandemic. The present study gathered qualitative data from 22 vaccine hesitant older African Americans to describe the role of religious coping in vaccine hesitancy. Data were analyzed using thematic analysis and inductive coding methods. Analyses identified several salient themes relative to religious coping and COVID-19 vaccine hesitancy, including (1) No Fear, All Faith, (2) Prayer Protects my Peace, and 3) My Faith Justifies my Hesitance. As vaccine uptake remains important for both older adults and African Americans, implications from this study highlight important considerations for navigating the nexus of religion and health with highly religious populations.
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Head, Rachel N., and Maxine Seaborn Thompson. "Discrimination-related Anger, Religion, and Distress: Differences between African Americans and Caribbean Black Americans." Society and Mental Health 7, no. 3 (June 11, 2017): 159–74. http://dx.doi.org/10.1177/2156869317711225.
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Shepherd, Dan. "Teaching about American slavery and its connections to Christianity and the Bible." Social Studies Research and Practice 14, no. 2 (September 9, 2019): 225–37. http://dx.doi.org/10.1108/ssrp-04-2019-0021.
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Purpose A reluctance of social studies teachers to address religious matters prevents students from understanding the intersection of two important American institutions: slavery and Christianity. The continuing importance of religion in American life and the tension centered around race relations in this country make instruction in the connections between these two institutions invaluable. Evidence for the rich spiritual experience of enslaved African Americans is both ample and easily accessed; conversely, the misuse of Christianity by the oppressors and the biblical support for abolition commonly referenced during that period can be easily explored. The paper aims to discuss these issues. Design/methodology/approach In addition to these historical matters, modern results of the intersection of slavery and religion prove beneficial for study. While slavery itself is an irredeemable wound on American history, one that has repercussions even to this day, the encouraging impact of Christianity in the lives of enslaved African American and their progeny is worth noting. Findings Finally, this topic lends itself to progressive and engaging learning activities that are cooperative, project-based and authentic. Originality/value The teaching of history, which wrongly has a reputation for being lifeless and dull, can be improved and energized with this content of two topics still vital in America today: race and religion.
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Evans, Curtis J. "Urbanization and the End of Black Churches in the Modern World." Church History 76, no. 4 (December 2007): 799–822. http://dx.doi.org/10.1017/s0009640700500067.
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Historian Wallace Best argues in his Passionately Human, No Less Divine: Religion and Culture in Black Chicago, 1915-1952 (2005) that historically “we have been more accustomed to think of religion as spontaneous and supernatural.” Best maintains that we have seen religion as “something that happens—outside of human control and irrespective of social context.” He wants to challenge this conception of religion by emphasizing the active production of a new religious culture by black Americans in Chicago in the early twentieth century. The agency of lower- and working-class blacks is what Best emphasizes in his rich analysis of religion and culture in black Chicago. Although it is not clear who the “we” is in Best's analysis because he does not cite any sources on this point, I do not quite see things the way that he does. As I will demonstrate in this essay, the historiography on African American religion has not posited a static or “supernatural” conception of religion. What strikes me about the history of interpretations of African American religion is the way in which interpreters have asserted that peoples of African descent were “naturally religious,” which meant that their religion was a product of biology and nature rather than of the “supernatural.” Generally, white interpreters in the early twentieth century set the terms of the debate by arguing that blacks were naturally religious and thus unable to compete in a modern industrial world. The political and social force of such arguments has been keenly observed by black interpreters, who were eager to offer in response a more socially progressive notion of black religion in order to enlist black churches in social reform, to counter images of blacks as inhibited by nature or biology from contributing to the cultural vitality of the nation, and to insist that black religion changed in response to social circumstances (and hence the common claim in the 1940s that it was very much a product, if not an epiphenomenon, of their economic and political condition).
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Dyslin, Deborah, Sara Dunlop, Brenda Aldridge, Robin Tillotson, and Darby Morhardt. "Attitudes About Brain Donation Among African American Research Participants." Innovation in Aging 4, Supplement_1 (December 1, 2020): 746. http://dx.doi.org/10.1093/geroni/igaa057.2685.
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Abstract Alzheimer’s and related dementias (ADRD) disproportionately affect the African American community. Brain donation, a crucial part of translational research, is less common among African American research participants compared to White research participants at Alzheimer’s Disease Research Centers (ADRCs) across the US. Existing literature suggests three categories of contributory factors for African Americans: concerns and misconceptions about brain research and brain donation; religious beliefs; and the role of the family. Existing knowledge of community interventions is limited. We conducted seven focus groups, stratified by brain donation intent and cognitive status, to capture the perspectives of African American research participants. Qualitative content analysis reveal the following contributory themes: personal connection to memory loss or dementia; altruism; spirituality/religion; historical and current racism in health care and research; trauma and objectification; trust; representation; understanding the purpose and process of brain donation; and fluidity in decision-making. Future research will explore trauma-informed and culturally responsive interventions. Part of a symposium sponsored by the Alzheimer’s Disease Research Interest Group.
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Прилуцкий, В. В. "The Phenomenon of the Black Hebrew Israelites Movement Ideology of socio-religious protest of African Americans (late 19th– early 21 c.)." Диалог со временем, no. 86(86) (April 3, 2024): 306–19. http://dx.doi.org/10.21267/aquilo.2024.86.86.020.
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В статье рассматриваются особенности идеологии черных евреев в США, исповедовавших различные варианты альтернативного иудаизма, в контексте протестного движения африкано-американцев. Охарактеризовано зарождение групп черных евреев среди африкано-американцев в конце XIX – начале ХХ в. Проведен анализ эволюции их взглядов – от умеренных, основанных на ветхозаветной традиции, характерных для сторонников большинства первоначальных организаций, до радикальных – у заметной части черных евреев, начиная с 1960-х. Возникновение нового религиозного движения стало реакцией части африкано-американской общины на многолетние притеснения и дискриминацию.Движение являлось формой протеста африкано-американцев, стремившихся исповедовать иудаизм и заявивших о себе как об «истинном Израиле». Религиозные радикалы и националисты искажали историю стран и народов Ближнего Востока и Африки с целью продвижения идеи превосходства чер-ной расы. Принятие иудаизма означало разрыв с господствующей религией и социально-культурными ценностями. Черные евреи стали особой субкультурой и одной из разновидностей африкано-американской религии, близкой по идеологии и структуре к церквям «черного христианства». Показано, что, несмотря на маргинальность, относительную замкнутость и малочисленность, экстремистское крыло черных евреев оказало существенное влияние на формирование ключевых идей «групп ненависти», отстаивающих черный национализм и сепаратизм в Соединенных Штатах. The article examines the features of the ideology of Black Hebrew Israelites in the United States, who professed various variants of alternative Judaism, in the context of the protest movement of African Americans. Its origin among African Americans in the late XIXth – early XXth centuries is shown. The analysis of the evolution of their views – from the moderate, based on the Old Testament tradition, among the supporters of the majority of the original organizations, to the radical – among a noticeable part of Black Hebrew Israelites, starting from the 1960s, is carried out. The emergence of a new religious movement was the reaction of part of the African American community to years of oppression and discrimination. The movement was a form of protest among African Americans who sought to profess Judaism and declared themselves as "the true Israel". Religious radicals and nationalists distorted the history of the countries and peoples of the Middle East and Africa in order to promote the idea of the superiority of the black race. The adoption of Judaism meant a break with the dominant religion and socio-cultural values. Black Hebrew Israelites have become a special subculture and one of the varieties of the African American religion, close in ideology and structure to the churches of "black Christianity". It is shown that, despite the marginality, relative isolation and small numbers, the extremist wing of Black Hebrew Israelites had a significant impact on the formation of key ideas of "hate groups" defending black nationalism and separatism in the United States.
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Krause, N. "Common Facets of Religion, Unique Facets of Religion, and Life Satisfaction Among Older African Americans." Journals of Gerontology Series B: Psychological Sciences and Social Sciences 59, no. 2 (March 1, 2004): S109—S117. http://dx.doi.org/10.1093/geronb/59.2.s109.
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NEELEMAN, JAN, SIMON WESSELY, and GLYN LEWIS. "Suicide Acceptability in African- and White Americans: The Role of Religion." Journal of Nervous & Mental Disease 186, no. 1 (January 1998): 12–16. http://dx.doi.org/10.1097/00005053-199801000-00003.
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Holt, Cheryl L., Eddie M. Clark, Katrina J. Debnam, and David L. Roth. "Religion and Health in African Americans: The Role of Religious Coping." American Journal of Health Behavior 38, no. 2 (March 1, 2014): 190–99. http://dx.doi.org/10.5993/ajhb.38.2.4.
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Kravchenko, Elena V. "The Matter of Race: Brotherhood of St. Moses the Black and the Retelling of African American History through Orthodox Christian Forms." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 298–333. http://dx.doi.org/10.1093/jaarel/lfab025.
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Abstract This article looks at how contemporary African American converts to Orthodox Christianity, specifically the members of the Brotherhood of St. Moses the Black,1 use religion to understand and remember the struggle of Black people against racial discrimination in the United States. As I examine how practitioners interpreted and preserved African American history—the attempts to abolish slavery, the fight to end lynching, and the Civil Rights movement—through Orthodox forms of materiality, I demonstrate that African Americans drew on an established tradition to authorize new ways of practicing Orthodoxy and being Orthodox. I argue that by using icons of the Theotokos to tell stories about her intervention during a lynching, memorializing lives of Black American martyrs in cemetery stones, and engaging with relics of African American saints, these practitioners followed in the footsteps of other Orthodox people—who creatively adopted the ritual life of the Church to their own needs while making an effort to adhere to its traditional dogmatism—and therefore should be considered as a paradigmatic and not an exceptional example of Orthodox Christians.
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Triana, Ike Alit, and Henrikus Joko Yulianto. "Myth as a Revelation of Spiritual Values for Today’s Human Life Reflected on Sarah H. Bradford’s "Harriet Tubman: The Moses of Her People"." Rainbow: Journal of Literature, Linguistics and Cultural Studies 8, no. 2 (November 30, 2019): 69–74. http://dx.doi.org/10.15294/rainbow.v8i2.33844.
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America is a country with Christianity as the major religion. It is the fact that Moses in Christian myth has an important role to the religion of this country. The United States President Harry Truman wrote in 1950 that the fundamental basis of the laws of the United States was the Ten Commandments that were given to Moses. America is also known for the country of freedom. Besides, American freedom has a unique historical story which is about slavery. Harriet Tubman: The Moses of Her People novel depicts the journey and struggle of Harriet in liberating African American slaves. This study aims to identify the incorporation of Moses in Christian myth to the story in the novel and its relation to the spiritual values of human’s life in the present time. The method of this study is qualitative study analysis using structuralism method of Claude Levi Strauss and the Study of Myth by Joseph Campbell. Then, the method of data analysis is based on the story in Harriet Tubman: The Moses of Her People novel and Moses in Christian myth. Bradford’s novel tells about the main character named Harriet who became the leader of African American slaves to the Northern America and Canada for freedom. While in Christian myth, Moses was chosen by God to be the leader of Israelites to go from the land of Egypt bondage for freedom. The final finding of this study shows the conflict of the novel, the incorporation of Moses in Christian myth to the story in the novel and shows the Ten Commandments of Christianity influenced the spiritual values by Americans which is also still relevant today. For instance, most Americans are Christian as the values of the First Commandment; Americans commonly regard their society as the freest and best in the world as the value of the Eight Commandment; the right of American constitutional democracy to attempt to “pursue” happiness in their own way as long as they do not infringe upon the rights of others is a result of the Tenth Commandment; Although there are still some transgressions of one or more of the Commandments, there are somehow many other Americans who are still devoted to the Ten Commandments as moral principles in their daily life.
Keywords: African-American, Christian myth, Moses, Slavery, Structuralism
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Karandeev, Ivan, and Valery Achkasov. "A HISTORY OF AFRICAN AMERICAN SEPARATISM IN THE UNITED STATES." Political Expertise: POLITEX 19, no. 3 (2023): 461–74. http://dx.doi.org/10.21638/spbu23.2023.307.
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This article analyzes the history of the development of the phenomenon of radical African-American movements classified as separatist. The roots of the phenomenon go back to the abolitionist movement of the mid-19th century, but most of these movements appeared in the USA in the 1920s - 1960s, after the migration of African Americans from the southern states, referred to the «black belt» to the industrialized states of the North and their concentration in ethnically homogeneous ghettos of large cities with a disadvantaged socio-economic situation. Irredentist movements that appealed to the construction of African-American identity based on ethnic and cultural nationalism, such as «Back to Africa», which aimed at universal immigration of blacks from the United States, and interpreting the religion «Nation of Islam», gained particular popularity. Separatist movements acted as a radical alternative to the Civil Rights Movement, and the figure of activist Malcolm X, who came out of the Nation of Islam, became a counterweight to Martin Luther King. With the development of the anti-colonial movement in third world countries, organizations such as the Black Panthers and the Republic of New Africa turned to the right of nations to self-determination and left-wing anti-imperialist rhetoric. The activities of other organizations, for example, the Black Liberation Army, can be characterized as terrorist. Later organizations, such as the New Black Panther Party, are often characterized by experts as «hate groups». Although with the success of the integration policy, the popularity of separatist demands has fallen, the actions of African-American nationalist organizations in the conditions of polarization of modern American politics indicate that the forms of struggle of the African-American community for political independence in the future are not exhausted.
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Gundaker, Grey. "Hidden Education among African Americans during Slavery." Teachers College Record: The Voice of Scholarship in Education 109, no. 7 (July 2007): 1591–612. http://dx.doi.org/10.1177/016146810710900707.
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Background/Context Historical studies examine aspects of African American education in and out of school in detail (Woodson 1915, 1933, Bullock 1970, Anderson 1988, Morris 1982, Rachal 1986, Rose 1964, Webber 1978, Williams 2005). Scholars of African American literacy have noted ways that education intersects other arenas such as religion and expressive culture (Cornelius 1991, Gundaker 1998). Objective Most of the papers in this volume focus on contemporary ethnographic research that explores processes of “education” outside of schooling which are hidden by the dominance of “schooling” and “learning” as paradigms for what education “is.” Population However, African Americans under enslavement often had to hide educational practices, especially those relating to literacy, under threat of violence. Thus the stakes of education were high indeed with much to teach about the “hidden processes of deliberate change” (Varenne, this volume) that are the subject of this special issue. Research Design This paper examines three interrelated kinds of activity from a historical anthropological perspective: 1) invisible or seemingly extraneous aspects of schooling and efforts to orchestrate school-like activities; 2) hidden and not so hidden literacy acquisition; and 3) expressive practices with educational dimensions for participants that remained largely invisible to outsiders. Conclusions “Hidden education” in the Quarter involved a double language that addressed both the world as it “is” and the world as it could or should be; the world that outsiders control and the one that insiders are continually educating each other to make. Thus, it seems the enslaved have contributed a more complex theory of education than that which informs much of today's schooling. Similarly, they have left a legacy of valuable educative skills that schools today often undervalue.
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Harris, Keshia L. "Biracial American Colorism: Passing for White." American Behavioral Scientist 62, no. 14 (December 2018): 2072–86. http://dx.doi.org/10.1177/0002764218810747.
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Biracial Americans constitute a larger portion of the U.S. population than is often acknowledged. According to the U.S. Census, 8.4 million people or 2.6% of the population identified with two or more racial origins in 2016. Arguably, these numbers are misleading considering extensive occurrences of interracial pairings between Whites and minority racial groups throughout U.S. history. Many theorists posit that the hypodescent principle of colorism, colloquially known as “the one drop rule,” has influenced American racial socialization in such a way that numerous individuals primarily identify with one racial group despite having parents from two different racial backgrounds. While much of social science literature examines the racial identification processes of biracial Americans who identify with their minority heritage, this article focuses on contextual factors such as family income, neighborhood, religion, and gender that influence the decision for otherwise African/Asian/Latino/Native Americans to identify as White.
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Holt, Cheryl L., Lee Caplan, Emily Schulz, Victor Blake, Penny Southward, Ayanna Buckner, and Hope Lawrence. "Role of Religion in Cancer Coping Among African Americans: A Qualitative Examination." Journal of Psychosocial Oncology 27, no. 2 (April 22, 2009): 248–73. http://dx.doi.org/10.1080/07347330902776028.
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Killian, Mark. "Soul Mates: Religion, Sex, Love, and Marriage among African Americans and Latinos." Contemporary Sociology: A Journal of Reviews 46, no. 2 (March 2017): 231–33. http://dx.doi.org/10.1177/0094306117692573ss.
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Gillum, Richard F., and Kristen D. Dodd. "Soul Mates: Religion, Sex, Love, and Marriage among African Americans and Latinos." Journal of the National Medical Association 108, no. 4 (2016): 244–45. http://dx.doi.org/10.1016/j.jnma.2016.08.007.
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