(Re)inscribing Meaning: An Examination of the Effective Approaches, Adaptations and Improvisational Elements in Closing the Excellence Gap for Black Students
AuthorYeboah, Amy Oppong
AdvisorAbarry, Abu Shardow, 1947-
Committee memberNorment, Nathaniel
Wonkeryor, Edward Lama
DepartmentAfrican American Studies
SubjectAfrican American Studies
Education, Early Childhood
Permanent link to this recordhttp://hdl.handle.net/20.500.12613/3886
MetadataShow full item record
AbstractFrom great African nations like the Ancient Kemites, Akan and Gikuyu, the world witnessed the development of the most powerful social structures, governance systems, ground breaking innovations in science and technology, and systems of thought that still exist today. Hence, in looking at the low performance levels of Black students today, the question becomes, how do the descendants of those who created writing, mathematics, and science; and then in the face of episodic disruptions laid their lives on the line to read, write, and built public schools, Sabbath schools, and Historically Black Colleges and Universities, close the excellence gap between their actual performance and deeply rooted cultural expectations? The present study reviews the essential questions and proposed solutions for closing the excellence gap that have been offered by previous generations of scholars. Africana Studies methodological framing questions were used to examine the long-view experiences of African people as well as a three tier critical ethnographic research methods approach. The study revealed that Black students gained a level of excellence in the face of disruption through: (1) Collective Training, (2) Spiritual and Moral Balance, and (3) Content Mastery. The prerequisite for sustaining educational excellence was found to be in the individual roles female and male representatives play as the primary educators of Black children. Secondly, nurturing a sense of identity through a spiritual understanding of social order and moral responsibility to the collective is also a requirement. Nevertheless, what unites and emerges as the chief element is content mastery. The ability to retain and keep content through listening and reading; and present a level of mastery on that information through speaking, writing and action to solve problems, completes the reciprocal process of educational excellence.
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Activating the Power Within: Sponsorship Among Black Women ProfessionalsDavis, James Earl, 1960-; DuCette, Joseph P.; Sanford-DeShields, Jayminn; Harrison, Valerie I., 1962- (Temple University. Libraries, 2018)This study examined how Black women professionals activate their power by sponsoring other Black women to remediate the chronic problem of the underrepresentation of Black women in positions of organizational leadership. This qualitative, multi-case, exploratory study animated the quantitative data about Black women professionals by giving them a voice and an opportunity to share their lived experiences as they related to the findings about studies on the leadership development of Black women. The firsthand insights of the Black women in this study provided data about the effects that race, gender, laws, policies, identity, and ethics have on Black women professionals’ efforts to leverage their influence and elevate other Black women to leadership, i.e., sponsorship. The data revealed the consensus of concern among the Black women in the study about the lack of Black women leaders. Major findings from the study include: the challenges that Black women experience in society and in the workplace that hinder them from practicing sponsorship; the origination of the Theory of Concentric Positionality of Identity, i.e., Concentricity, as a means to understand how positionality, identity, and in-group affiliations affect the practice of sponsorship among Black women; the historical and temporal factors that have affected the practice of sponsorship among Black women; and data that demonstrated the viability and effectiveness of sponsorship among Black women as a leadership development strategy to increase the number of Black women leaders. Keywords: Black women, sponsorship, underrepresentation, education, leadership, identity, intersectionality, race, gender, women, law, ethics, ethical considerations, positionality, concentric, Theory of Concentricity, Concentric Positionality of Identity.
The Black Manifesto and the Churches: The Struggle for Black Power and Reparations in PhiladelphiaJenkins, Wilbert L., 1953-; Teshale Tibebu (Temple University. Libraries, 2013)James Forman's Black Manifesto demanded $500 million in reparations from the nation's white churches and synagogues for their financial, moral, and spiritual complicity in the centuries of injustice carried out upon African Americans. Many African-American ministers in the North embraced the Black Power ideology and supported Forman's call for financial redress. These Northern clergymen had become exasperated with an interracial civil rights movement that neglected to confront the systemic racism that permeated the nation's culture. Black Manifesto activists attempted to compel the white churches into paying reparations by interrupting worship services and occupying church buildings throughout the urban North. While the vast majority of the American public believed that the Black Manifesto was simply an attempt to extort money from the white churches, there was a racially diverse contingent of clergymen who wholeheartedly supported the call for reparations. The primary reason that Philadelphia became one of the key arenas in the struggle for reparations was the presence of Muhammad Kenyatta, the local Black Economic Development Conference leader. Kenyatta implemented myriad confrontational tactics in an attempt to cajole the Philadelphia-area denominations into responding affirmatively to the Black Manifesto's demands. The young activist was able to form an alliance with influential leaders within the Episcopal Diocese of Pennsylvania. Paul Washington, an African-American minister, and Bishop Robert DeWitt, a white clergyman, supported the Black Manifesto and encouraged their fellow Episcopalians to do likewise. The duo's support for the Black Manifesto encouraged the Episcopalians to become the first predominantly white denomination to pay reparations to the Black Economic Development Conference. Although the payment was just $200,000, the concept of supporting a militant African-American organization was more than many conservative Episcopalians could tolerate. The debate over the Black Manifesto at the denomination's 1969 Special General Convention also enabled many African-American ministers to express long-held grievances regarding racism in the Church. A detailed examination of the rancorous debate over the Black Manifesto in Philadelphia complicates any simplistic narrative of the struggle for racial justice in the North. While many historians have blamed Black Power activists for derailing the civil rights movement, this study reveals that the fight against structural racism in the North generated political unity among African Americans that has lasted to the present day. The conflict among Philadelphians over the Black Manifesto was in no way split along racial lines. Many of document's most vehement supporters were white while many of its greatest detractors were conservative African Americans. The dispute over the Black Manifesto in Philadelphia illuminates the intellectual diversity present within the African-American population as well as the Black Power movement itself.
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