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African Women and Education: Vision, Myth, and Reality
Full text linkZimbabwe, which seemed on the verge of a breakthrough on rights of women just fifteen years ago, was set back by an April unanimous decision of its Supreme Court that adult females are inherently inferior to males and have a status akin to that of a teenager. The court cited ‘the nature of African society’ as its basis
African-American Spirituals: A Synoptic Analysis of Seventy Hymnal Inscriptions in Six Protestant Hymnals
Full text linkApproximately 6,000 spirituals in 500 original collections of spirituals have already been catalogued; the list is not complete. With such a staggering number of African-American Spirituals, how does one begin a comprehensive study? How does one “do justice” in researching this body of Black folk song? The student of the Spirituals, on the one hand, may feel overwhelmed by the scope and complexity of such a vast body of music. The researcher, on the other hand, may feel beleaguered by such variance in research on the African- American Spiritual. In either case, the answer to the above two questions may be found in the approach one uses to become acquainted with the Spirituals and the methodologyone uses to identify, record, and interpret the Spirituals. Both the approach and the methodology are necessary for a thorough study and understanding
Institutional Vision
Full text linkWhen our son, Ryan, was in the third grade, my husband Wallace and I discovered that his vision was so poor hewas considered legally blind. I was shocked and felt like the world’s worst parent when the optometrist informed us thatthe probable reason our son was experiencing difficulty staying in his seat at school during the course of the day, was thatonce he left his seat, he probably could not find it again. Since the beginning of the second grade, we had made innumerabletrips to the school because our son was having behavioral difficulties in class. He was considered disruptive duringstructured learning times. His teachers described him as goodnatured, friendly and helpful to both peers and them, but hejust could not seem to stay focused during times of individual work, where he was required to read and write on his own.For a year and a half, an undetected vision deficiency was manifesting itself as a behavioral disorder. Because he couldnot see the letters nor reproduce via writing what he could not see, he created disturbances during such times in an attempt to hide his inability. Our son was being defeated by what he could not see and he feigned disinterest in what he felt he could not achieve. He felt helpless and locked out. His inability to see clearly, negatively influenced his decisions and manifested itself in non-productive behavior
The Wholeness of Women: An African Woman’s Story
Full text linkThe voices and the stories of African women, whether on the continent or in the Diaspora, are filled with tears and triumph as a result of worldwide systems of oppression. As an African American, the writer, with her three children, had the sacred privilege of spending four and a half months living in Limuru, Kenya, East Africa. In the heart of Gikuyu land with the Agikuyu people, several groups of women allowed me to hear their stories and experience the challenges of everyday life in (British) Neo-colonial Africa. I was particularly interested in the struggles and the challenges of women, primary parents (usually referred to as “single-parents”). Because of the high percentage of these families in the United States, I was curious to know what contributions research and an African exposure would make toward my work with women and families
Journal of the Interdenominational Theological Center, Front Matter, 1995
No full textJournal of the Interdenominational Theological Center, Front Matter, 199
“I Am the Holy Dope Dealer”: The Problem With Gospel Music Today
No full textEcstatic, euphoric, celebratory worship has always been an important part of the Black religious experience. It both pre dates and lives on in the African-American sojourn, as numerous scholars have attested.2 Those of us that have grown up in the Black Church not only know Jesus for ourselves, as the old saints said that we must, but also know for ourselves the centrality of ecstatic worship. We know for ourselves what it means to “make a joyful noise unto the Lord, all ye lands!” We know for ourselves what it means to lift up holy hands in tearful supplication and joyful thanksgiving. We know for ourselves what it means for arms and legs to be carried away by some other spirit, for old and calloused feet to dance unctioned dances of praise, for fire-kissed tongues to speak languages unknown, yet uplifting. Yes, the euphoric, the celebratory, the praise-filled runs in our people as deeply as marrow. Yet, it has never been the only blood coursing our veins; praise and celebration for deliverance, without a concomitant critique of the events and conditions that our people looked to the Lord from which to deliver us, is never what has characterized the heart of African-American religious expression
Prayer at the Beginning of School
Full text linkAlmighty God, we are fortunate that you are who you are. You are Creator. Out of nothing you created mountains, seas and valleys. Out of nothing you created the heaven and earth. Out of nothing you created humanity, male and female. Out of nothing you separated humanity from all else that you created and gave to humanity the right to have dominion. We gratefully thank you for your gift of creation
Journal of the Interdenominational Theological Center, Back Matter, 1996
No full textJournal of the Interdenominational Theological Center, Back Matter, 199
Pastoral Counseling With African American Males
Full text linkTraditionally, men have been applauded for being more cerebral and less emotional than women. However, this socially acceptable view of non-emotionalism and cool-headedness has done a disservice to men by impeding the full development of an important part of their personality. More importantly, it can impact negatively on their interpersonal relationships, particularly with women. African American males face the same contradictory pressures. On one hand, they see, hear, and aspire to achieve the dominant images of masculinity held out by the wider society. On the other hand, African American males have faced, directly or indirectly, the emasculating pressures perpetrated against them that prevent them from achieving the stereotypical images of masculinity. In the 1960s Erik Erikson made this observation in his book Childhood in Society. In that book he cites the closed opportunities that many African Americans faced because they were systematically cut off from certain avenues through which they might achieve identity. Erikson pointed out that only three avenues of personhood were held out by society for African Americans