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ABSTRACT Much of the research on Black males in education focuses on their underachievement, low graduation rates, and below average standardized test scores. At the same time, researchers often view urban neighborhoods where African Americans live from a deficit perspective. The present study aims to uncover how Black male high school students make use of neighborhood-based capital to succeed in school and explore how Black churches influence their academic trajectory. Drawing on Yosso’s (2005) Community Cultural Wealth Model as a framework, the strengths-based qualitative study takes place in an urban neighborhood located in a mid-sized Northeastern city. Geographic Information System (GIS) technology is employed to provide context for the study and pinpoint the residential locations of participants. Based on interviews and participant observations in a variety of contextual settings, participants identified ten neighborhood-based resources, including recreation centers, parks, and churches. They also describe their neighborhood level experiences and make clear how they leverage social, aspirational, family, and navigational capital. The findings from the study shed light on their educational and social realities and suggest that urban neighborhoods can be places of possibility. Implications discuss strategies that educators, administrators, and churches can employ to increase the academic engagement and performance of Black male students. / Urban Education

Learning from the experiences of Black adult learners within the Black church provides an opportunity to learn from a culturally relevant space that has deeply rooted historical ties in the Black community. The over-arching research question in this study is: How does the Black church meet the needs of its adult learners, and what can higher education institution learn from these practices to retain Black students while creating a more inclusive environment? While research on adult learners is plentiful, the intersection of the Black church as a lens in which to design more culturally relevant spaces and pedagogy has not been as prominent. These experiences provide insight into how higher education institutions can provide a more learning centered and welcoming environment for Black students. This mixed methods study centered on the experiences Black adult learners who engaged in educational programs within the Black church. The quantitative analysis focused on preset motivational dimensions to measure how they impacted the adult learners' reasons for participating in church based adult education using a survey instrument. The qualitative analysis centered on their experiences during their engagement in the educational programs and their reasons for engaging through utilizing semi structured interviews. The findings suggest that adult learners perceived their experiences within the Black church as ones in which they developed a greater sense of empowerment and achievement. The participants' construction of their experiences was guided by their conceptualizations of what it meant to be Black student in an educational setting, and more specifically in the Black church. There were four major themes that highlighted the experiences of these adult learner learners, which included: (1) The Black church shielded learners from negative identity association, (2) Advocacy from the Black church was considered significant to learner engagement, (3) Trust in the educational spaces contributed to the learners' success, (4) Culturally relevant learning spaces positively influenced learner engagement. The findings of this study continue the discussion on how adult learners make sense of their experiences related to the Black church and higher education, and more importantly how create more inclusive learning spaces that remove barriers for Black students. / Doctor of Philosophy / Learning from the experiences of Black adult learners within the Black church provides an opportunity to learn from a culturally relevant space that has deeply rooted historical ties in the Black community. The over-arching research question in this study is: How does the Black church meet the needs of its adult learners, and what can higher education institution learn from these practices to retain Black students while creating a more inclusive environment? While research on adult learners is plentiful, the intersection of the Black church as a lens in which to design more culturally relevant spaces and pedagogy has not been as prominent. These experiences provide insight into how higher education institutions can provide a more learning centered and welcoming environment for Black students. This mixed methods study centered on the experiences Black adult learners who engaged in educational programs within the Black church. The quantitative analysis focused on preset motivational dimensions to measure how they impacted the adult learners' reasons for participating in church based adult education using a survey instrument. The qualitative analysis centered on their experiences during their engagement in the educational programs and their reasons for engaging through utilizing semi structured interviews. The findings suggest that adult learners perceived their experiences within the Black church as ones in which they developed a greater sense of empowerment and achievement. The participants' construction of their experiences was guided by their conceptualizations of what it meant to be Black student in an educational setting, and more specifically in the Black church. There were four major themes that highlighted the experiences of these adult learner learners, which included: (1) The Black church shielded learners from negative identity association, (2) Advocacy from the Black church was considered significant to learner engagement, (3) Trust in the educational spaces contributed to the learners' success, (4) Culturally relevant learning spaces positively influenced learner engagement. The findings of this study continue the discussion on how adult learners make sense of their experiences related to the Black church and higher education, and more importantly how create more inclusive learning spaces that remove barriers for Black students.

The number of African American women who have never married has increased significantly. This is an ethnographic study of eight Young High Functioning (YHF) African American women from the Washington, D.C. and New York City metropolitan areas. Six of the women participated in focus groups and two were individually interviewed to understand how they perceive marriage and their thoughts about being single. YHF is defined as women who are 25-35 years old, have at least a bachelor's degree and make at least $35,000. All of the eight women had never married. The six major themes that emerged in the course of the study were: perceptions of marriage, expectations for balancing work and family, criteria for a perfect mate, dating experiences, the African American family and spirituality. While much of the literature on the decline in marriage among African Americans focuses on the sex ratio of males to females, these YHF African American women were much more concerned about the eligibility of the men in the dating pool than the ratio of males to females. They are looking for mates who share their core values of spirituality, goal oriented, family oriented and they are looking for supportive partners. / Master of Science

This qualitative study examines the social, spiritual and political role the Black Oneness Churches play in Black communities. It also provides an anti-colonial examination of the Afro-Caribbean Oneness churches to understand how it functioned in the formation and defense of the emerging Black communities for the period 1960-1980. This project is based on qualitative interviews and focus groups conducted with Black Clergy and Black women in the Oneness church of the Greater Toronto area. This study is based on the following four objectives: 1. Understanding the central importance of the Black Oneness Pentecostal Church post 1960 to Black communities. 2. Providing a voice for those of the Black Church that are currently underrepresented in academic scholarship. 3. Examining how the Black Church responds to allegations of its own complicities in colonial practices. 4. Engage spirituality as a legitimate location and space from which to know and resist colonization. The study also introduces an emerging framework entitled: Whiteness as Theology. This framework is a critique of the theological discourse of Whiteness and the enduring relevance of the Black Church in a pluralistic Afro-Christian culture. The data collected reveal that while the Black Church operated as a social welfare institution that assisted thousands of new black immigrants, the inception of the church was political and in protest to racism. Hence, the Black Church is a product of white racism, migration and colonization. The paradox of the Black Church lies in its complicity in colonization while also creating religious forms of resistance. For example, the inception of the Afro-Caribbean Oneness Church was an anti-colonial response to the racism in the White Church. But 40 years later, the insidious nature of colonization has weaved through the church and “prosperity theology” as an impetus of colonialism has reshaped the social justice role of Black Churches.

This dissertation comparatively analyzes the architectural and visual histories of two black churches as examples of the material contribution of African Americans to the nation’s built environment. As cultural repositories, Metropolitan African Methodist Episcopal Church (AME) (1881-1886), Washington, D.C., and the Shrine of the Black Madonna #1, Pan African Orthodox Christian Church (1925/1957), Detroit, MI, are two sites that represent distinct forms of Black Nationalism. The history of Metropolitan AME uncovers aspects of late nineteenth century Classical Black Nationalism cultural practice. The Shrine of the Black Madonna #1 reflects the revisionist agenda of the Black Cultural Nationalist Movement of the 1960s and 1970s. The objective of this study is to expand through a cultural lens the growing body of scholarship that seeks to excavate under-recognized African-American visual and architectural traditions. This study contrasts different modes of claiming space for cultural affirmation: construction and real estate acquisition. Chapter one offers a rationale for the artifactual interrogation of African American churches and outlines the interdisciplinary methodologies employed in the case studies. In chapter two, Metropolitan A.M.E. Church’s architectural history presents an instance of an African American community using popular architectural and artistic styles in an associative manner to articulate racial advancement. Chapter three documents the aesthetic legacy of Metropolitan A.M.E. Church by considering the sanctuary’s stained glass window program, mural commissions executed by two rarely-discussed African American artists, donated art objects and the circulation of images of the religious site. Chapter four explores the Shrine of the Black Madonna #1’s 1957 purchase of a 1925 Colonial Revival ecclesiastical structure. This assessment contextualizes the lived interventions of a radical congregation to understand how shifts in material and visual patterns expressed cultural identity. Chapter five critically explores the aesthetic history of the Shrine of the Black Madonna #1 that begins with the Black Madonna and Child (1967) chancel mural by Glanton V. Dowdell. As the conclusion indicates, African American churches contain visible but hidden histories that expand African American art by introducing new iconographic considerations and revealing new art communities.

The problem under investigation is that there is little research about how church leaders develop and design HIV/AIDS education and support programs in selected counties of New York State. The gap in the literature is that there is little known about how church leaders support the educational process for the HIV/AIDS Black community in New York state. The theory of normative decision making was the primary conceptual framework for this research. The purpose of this qualitative exploratory multi-case study was to discover how church leaders managed their HIV/AIDS outreach program strategies. The overarching question asked what programs and education do church leaders use to support those with HIV/AIDS and how can church leaders within the selected counties, provide preventative education forums within their congregations. Data collection occurred through 6 semi structured face-to-face interviews with church leaders in the counties of New York State. Data analysis resulted in themes that included how managing HIV/AIDS outreach strategies increases participation, promotes understanding, and immobilizes the spread of HIV/AIDS. The themes that emerged suggested that democratic leadership style made for successful program leaders and existing program features built trust between the church and those in the surrounding communities impacted by HIV/AIDS. Recommendations for action include examining the structure of an active outreach ministry, synchronizing programs, and increasing resources to manage Faith-based organization strategies effectively. This study contributes to positive social change by religious leaders serving as peer educators and advocates within their church community for HIV/AIDS prevention education, igniting discussions, removing stigma, and increasing the number of individuals who voluntarily test for HIV/AIDS.

This qualitative study examines the social, spiritual and political role the Black Oneness Churches play in Black communities. It also provides an anti-colonial examination of the Afro-Caribbean Oneness churches to understand how it functioned in the formation and defense of the emerging Black communities for the period 1960-1980. This project is based on qualitative interviews and focus groups conducted with Black Clergy and Black women in the Oneness church of the Greater Toronto area. This study is based on the following four objectives: 1. Understanding the central importance of the Black Oneness Pentecostal Church post 1960 to Black communities. 2. Providing a voice for those of the Black Church that are currently underrepresented in academic scholarship. 3. Examining how the Black Church responds to allegations of its own complicities in colonial practices. 4. Engage spirituality as a legitimate location and space from which to know and resist colonization. The study also introduces an emerging framework entitled: Whiteness as Theology. This framework is a critique of the theological discourse of Whiteness and the enduring relevance of the Black Church in a pluralistic Afro-Christian culture. The data collected reveal that while the Black Church operated as a social welfare institution that assisted thousands of new black immigrants, the inception of the church was political and in protest to racism. Hence, the Black Church is a product of white racism, migration and colonization. The paradox of the Black Church lies in its complicity in colonization while also creating religious forms of resistance. For example, the inception of the Afro-Caribbean Oneness Church was an anti-colonial response to the racism in the White Church. But 40 years later, the insidious nature of colonization has weaved through the church and “prosperity theology” as an impetus of colonialism has reshaped the social justice role of Black Churches.

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No description available.