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Aubrey, Lisa Asili. "African Americans in the United States and African Studies". African Issues 30, n.º 2 (2002): 19–23. http://dx.doi.org/10.1017/s1548450500006442.
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That there is a strong historical intellectual tradition of African Americans studying Africa is news to some. That there remains a demand among African Americans in the United States to study Africa is also a surprise. That these ideas are challenging to some is ludicrous to others. For many African Americans in African studies, affirming our engagement with Africa over and over is not only a nuisance but also a waste of precious time and intellectual energy. After countless efforts, many African Americans have simply disengaged, refusing to have these futile conversations. Others bear witness in perpetuity to the defense of Black nationality and global Pan-Africanism for themselves, the race, and the enlightenment of disbelievers. Both groups act with calculated rationality, yet denials of African Americans’ interest in, engagement with, and effect on African studies abound. The denial within the community of scholars comes mostly from White Americans but also from continental Africans and other African Americans.
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Coates, Oliver. "African American Journalists in World War II West Africa: The NNPA Commission Tour of 1944–1945". Journal of Asian and African Studies 57, n.º 1 (2 de novembro de 2021): 93–112. http://dx.doi.org/10.1177/00219096211054912.
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The National Negro Publishers Association (NNPA) Commission to West Africa in 1944–1945 represents a major episode in the history of World War II Africa, as well as in American–West Africa relations. Three African American reporters toured the Gold Coast, Sierra Leone, Nigeria, Liberia, and the Congo between November 1944 and February 1945, before returning to Washington, DC to report to President Roosevelt. They documented their tour in the pages of the Baltimore Afro-American, the Chicago Defender, and the Norfolk Journal and Guide. Their Americans’ visit had a significant impact in wartime West Africa and was widely documented in the African press. This article examines the NNPA tour geographically, before analyzing American reporters’ interactions with West Africans, and assessing African responses to the tour. Drawing on both African American and West African newspapers, it situates the NNPA tour within the history of World War II West Africa, and in terms of African print culture. It argues that the NNPA tour became the focus of West African hopes for future political, economic, and intellectual relations with African Americans, while revealing how the NNPA reporters engaged African audiences during their tour.
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VINSON, ROBERT TRENT. "Up from Slavery and Down with Apartheid! African Americans and Black South Africans against the Global Color Line". Journal of American Studies 52, n.º 2 (maio de 2018): 297–329. http://dx.doi.org/10.1017/s0021875817001943.
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Across the twentieth century, black South Africans often drew inspiration from African American progress. This transatlantic history informed the global antiapartheid struggle, animated by international human rights norms, of Martin Luther King Jr., his fellow Nobel Peace Prize winner the South African leader Albert Luthuli, and the African American tennis star Arthur Ashe. While tracing the travels of African Americans and Africans “going South,” this article centers Africa and Africans, thereby redressing gaps in black Atlantic and African diaspora scholarship.
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JONES, JEANNETTE EILEEN. "“The Negro's Peculiar Work”: Jim Crow and Black Discourses on US Empire, Race, and the African Question, 1877–1900". Journal of American Studies 52, n.º 2 (maio de 2018): 330–57. http://dx.doi.org/10.1017/s0021875817001931.
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In 1887, T. Thomas Fortune published an editorial, “The Negro's Peculiar Work,” in the black newspaper theNew York Freeman, wherein he reflected on a recent keynote speech delivered by Reverend J. C. Price on 3 January in Columbia, South Carolina, to commemorate Emancipation Day. Price, a member of the Zion Wesley Institute of the AME Zion Church, hailed from North Carolina and his denomination considered him to be “the most popular and eloquent Negro of the present generation.” On the occasion meant to reflect on the meaning of the Emancipation Proclamation (which went into effect on 1 January 1863) for present-day African Americans, Price turned his gaze away from the US towards Africa. In his speech “The American Negro, His Future, and His Peculiar Work” Price declared that African Americans had a duty to redeem Africans and help them take back their continent from the Europeans who had partitioned it in 1884–85. He railed,The whites found gold, diamonds, and other riches in Africa. Why should not the Negro? Africa is their country. They should claim it: they should go to Africa, civilize those Negroes, raise them morally, and by education show them how to obtain wealth which is in their own country, and take the grand continent as their own.Price's “Black Man's Burden” projected American blacks as agents of capitalism, civilization, and Christianity in Africa. Moreover, Price suggested that African American suffering under slavery, failed Reconstruction, and Jim Crow placed them in a unique position to combat imperialism. He was not alone in seeing parallels between the conditions of “Negroes” on both sides of the Atlantic. Many African Americans, Afro-Canadians, and West Indians saw imperialism in Africa as operating according to Jim Crow logic: white Europeans would subordinate and segregate Africans, while economically exploiting their labor to bring wealth to Europe.
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McAndrew, Malia. "A Twentieth-Century Triangle Trade: Selling Black Beauty at Home and Abroad, 1945–1965". Enterprise & Society 11, n.º 4 (dezembro de 2010): 784–810. http://dx.doi.org/10.1017/s1467222700009538.
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This study examines the careers of African American beauty culturists as they worked in the United States, Europe, and Africa between 1945 and 1965. Facing push back at home, African American beauty entrepreneurs frequently sought out international venues that were hospitable and receptive to black Americans in the years following World War II. By strategically using European sites that white Americans regarded as the birthplace of Western fashion and beauty, African American entrepreneurs in the fields of modeling, fashion design, and hair care were able to win accolades and advance their careers. In gaining support abroad, particularly in Europe, these beauty culturists capitalized on their international success to establish, legitimize, and promote their business ventures in the United States. After importing a positive reputation for themselves from Europe to the United States, African American beauty entrepreneurs then exported an image of themselves as the world's premier authorities on black beauty to people of color around the globe as they sold their products and marketed their expertise on the African continent itself. This essay demonstrates the important role that these black female beauty culturists played, both as businesspeople and as race leaders, in their generation's struggle to gain greater respect and opportunity for African Americans both at home and abroad. In doing so it places African American beauty culturists within the framework of transatlantic trade networks, the Black Freedom Movement, Pan-Africanism, and America's Cold War struggle.
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Hall, J. Camille. "Kinship Ties: Attachment Relationships that Promote Resilience in African American Adult Children of Alcoholics". Advances in Social Work 8, n.º 1 (30 de abril de 2007): 130–40. http://dx.doi.org/10.18060/136.
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For many African Americans, the extended family has been the source of strength, resilience, and survival. Although changes in African American families, like changes in all families in the United States that have diluted the importance of kinship ties, many African Americans continue to place a high value on extended family members. Children of Africans and communities of African descent traditionally interact with multiple caregivers, consisting of kin, and fictive kin.Utilizing both attachment theory and risk and resilience literature, this paper discusses ways to better understand the resilient nature of African American families and how multiple attachment relationships assist at-risk African American children, specifically adult children of alcoholics (ACOAs).
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CHRISMAN, LAURA. "American Jubilee Choirs, Industrial Capitalism, and Black South Africa". Journal of American Studies 52, n.º 2 (maio de 2018): 274–96. http://dx.doi.org/10.1017/s002187581700189x.
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Focusing on the Virginia Jubilee Singers, an African American singing ensemble that toured South Africa in the late nineteenth century, this article reveals how the transnational reach of commercialized black music informed debates about race, modernity, and black nationalism in South Africa. The South African performances of the Jubilee Singers enlivened debates concerning race, labor and the place of black South Africans in a rapidly industrializing South Africa. A visit from the first generation of global black American superstars fueled both white and black concerns about the racial political economy. The sonic actions of the Jubilee Singers were therefore a springboard for black South African claims for recognition as modern, educated and educable subjects, capable of, and entitled to, the full apparatus, and insignia, of liberal self-determination. Although black South Africans welcomed the Jubilee Singers enthusiastically, the article cautions against reading their positive reception as evidence that black Africans had no agenda of their own and looked to African Americans as their leaders in a joint struggle.
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Catsam, Derek. "African Americans, American Africans, and the Idea of an African Homeland". Reviews in American History 36, n.º 1 (2008): 83–88. http://dx.doi.org/10.1353/rah.2008.0001.
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BONDARENKO, D. M., e N. E. KHOKHOLKOVA. "Metamorphoses of the African American Identity in Post-segregation Era and the Theory of Afrocentrism". Outlines of global transformations: politics, economics, law 11, n.º 2 (27 de agosto de 2018): 30–45. http://dx.doi.org/10.23932/2542-0240-2018-11-2-30-45.
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The article deals with the issue of African American identity in the post-segregation period (after 1968). The problem of African Americans’ “double consciousness”, marked for the first time yet in the late 19th – early 20th century, still remains relevant. It is that descendants of slaves, who over the centuries have been relegated to the periphery of the American society, have been experiencing and in part are experiencing an internal conflict, caused by the presence of both American and African components in their identities. The authors focus on Afrocentrism (Afrocentricity) – a socio-cultural theory, proposed by Molefi Kete Asante in 1980 as a strategy to overcome this conflict and to construct a particular form of “African” collective identity of African Americans. This theory, based on the idea of Africa and all people of African descent’s centrality in world history and culture, was urged to completely decolonize and transform African Americans’ consciousness. The Afrocentrists proposed African Americans to re- Africanize their self-consciousness, turn to African cultural roots in order to get rid of a heritable inferiority complex formed by slavery and segregation. This article presents a brief outline of the history of Afrocentrism, its intellectual sources and essential structural elements, particularly Africology. The authors analyze the concepts of racial identity, “black consciousness” and “black unity” in the contexts of the Afrocentric theory and current social realities of the African American community. Special attention is paid to the methodology and practice of Afrocentric education. In Conclusion, the authors evaluate the role and prospects of Afrocentrism among African Americans in the context of general trends of their identities transformations.
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Byars, Drucilla. "Traditional African American foods and African Americans". Agriculture and Human Values 13, n.º 3 (junho de 1996): 74–78. http://dx.doi.org/10.1007/bf01538229.
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Bates, Julia. "U.S. Empire and the “Adaptive Education” Model: The Global Production of Race". Sociology of Race and Ethnicity 5, n.º 1 (9 de julho de 2018): 41–54. http://dx.doi.org/10.1177/2332649218783451.
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Following World War I, the U.S. Department of Labor worked with a large-scale commercial philanthropic endeavor called the Phelps Stokes Fund to transfer educational policies designed for African Americans to West Africa and South Africa. They specifically promoted the “adaptive education” model used at Tuskegee and the Hampton institutes for African American education. This model emphasized manual labor, Christian character formation, and political passivity as a form of racial uplift. They relied upon the sociologist and educational director of the Phelps Stokes Fund, Thomas Jesse Jones, to advocate for the transnational development of the model. Juxtaposing Jones’s advocacy for the adaptive education model in Education in Africa and W.E.B. Du Bois’s critique of the model in The Crisis and Darkwater, the author finds that two different conceptions of the U.S. racial state emerge. According to Jones and Du Bois, why did the U.S. racial state decide to link African Americans and Africans as similar objects of political intervention? Furthermore, can this dynamic be conceptualized within a theory of race that conceptualizes the U.S. racial state as a nation-state?
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Arifin, Jose Aramando, e Ienneke Indra Dewi. "Lexicogrammatical Analysis on African-American Vernacular English Spoken by African-Amecian You-Tubers". E3S Web of Conferences 426 (2023): 01055. http://dx.doi.org/10.1051/e3sconf/202342601055.
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African American Vernacular English (AAVE) emerged from the historical context of African American enslavement and represents one of the numerous vernacular languages influenced by English. Today, AAVE is commonly used by African-Americans and non-African-Americans in various media platforms. This research aims to investigate the differences and similarities between AAVE spoken by African American and non-African-American YouTubers in terms of lexicogrammatical features. Additionally, it aims to know the perspectives of Indonesian learners regarding the interpretation and preference of AAVE. The data consist of transcriptions from African American and non-African-American YouTubers speaking in AAVE. The study used a qualitative method, analyzing spoken language in the subjects’ YouTube videos, as well as a quantitative approach by collecting opinions from Indonesian learners through a questionnaire. The results show that African-Americans and non-African-Americans speaking AAVE use similar features, such as simplification of Standard English phrases, consonant cluster simplification, copula absence, slang, and gender-specific terms like “bruh”. Indonesian learners prefer AAVE spoken by African Americans due to its advantage in clarity and acknowledge that non-African Americans may use AAVE depending on contextual factors. This research seeks to foster awareness of AAVE as a cultural expression and address concerns related to cultural appropriation.
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Hibbert, Liesel. "English in South Africa: parallels with African American vernacular English". English Today 18, n.º 1 (janeiro de 2002): 31–36. http://dx.doi.org/10.1017/s0266078402001037.
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A comparison between Black English usage in South Africa and the United StatesThere has been a long tradition of resistance in South African politics, as there has been for African-Americans in the United States. The historical links between African Americans and their counterparts on the African continent prompt one to draw a comparison between the groups in terms of linguistic and social status. This comparison demonstrates that Black South African English (BSAfE) is a distinctive form with its own stable conventions, as representative in its own context as African American Vernacular English (AAVE) is in the United States.
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Jordan, Bertrand. "Les traces génétiques de la traite des esclaves". médecine/sciences 36, n.º 10 (outubro de 2020): 945–48. http://dx.doi.org/10.1051/medsci/2020169.
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More than 10 million enslaved Africans were transported to the Americas between 1500 and 1900. Recent genetic studies investigate regional African ancestry components in present-day Africa-Americans, and allow comparison with the extensive records documenting these deportations. The genetic evidence generally agrees with the historical records but brings additional insights in this dark episode of human history.
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Nadir, Aneesah. "Islam in the African-American Experience". American Journal of Islam and Society 22, n.º 2 (1 de abril de 2005): 111–13. http://dx.doi.org/10.35632/ajis.v22i2.1714.
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Islam in the African-American Experience is a historical account of Islamin the African-American community. Written by a scholar of African-American world studies and religious studies, this book focuses on theinterconnection between African Americans’ experiences with Islam as itdeveloped in the United States. While this scholarly work is invaluable forstudents and professors in academia, it is also a very important contributionfor anyone seriously interested in Islam’s development in this country.Moreover, it serves as a central piece in the puzzle for Muslims anxious tounderstand Islam’s history in the United States and the relationship betweenAfrican-American and immigrant Muslims. The use of narrative biographiesthroughout the book adds to its personal relevance, for they relate thepersonal history of ancestors, known and unknown, to Islam’s history inthis country. Turner’s work furthers African-American Muslims’ journeytoward unlocking their history.The main concept expressed in Turner’s book is that of signification, theissue of naming and identity among African Americans. Turner argues thatsignification runs throughout the history of Islam among African Americans,dating back to the west coast of Africa, through the Nation of Islam, to manyof its members’ conversion to orthodox Sunni Islam, and through Islamicmessages disseminated via contemporary hip-hop culture. According toTurner, Charles Long refers to signification as “a process by which names,signs and stereotypes were given to non-European realities and peoples duringthe western conquest and exploration of the world” (p. 2). The renamingof Africans by their oppressors was a method of dehumanization andsubjugation.The author argues that throughout the history of African-AmericanMuslims, Islam served to “undercut signification by offering AfricanAmericans a chance to signify themselves” (p. 3). Self-signification is anantithesis to the oppressive use of signification, for it facilitates empowermentand growing independence from the dominant group. In addition,“signification involved double meanings. It was both a potent form ofoppression and a potent form of resistance to oppression” (p. 3). By choosingMuslim names, whether they were Muslim or not, Turner claims that ...
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Agbere, Dawud Abdul-Aziz. "Islam in the African-American Experience". American Journal of Islam and Society 16, n.º 1 (1 de abril de 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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Chu, Lisa W., Jamie Ritchey, Susan S. Devesa, Sabah M. Quraishi, Hongmei Zhang e Ann W. Hsing. "Prostate Cancer Incidence Rates in Africa". Prostate Cancer 2011 (2011): 1–6. http://dx.doi.org/10.1155/2011/947870.
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African American men have among the highest prostate cancer incidence rates in the world yet rates among their African counterparts are unclear. In this paper, we compared reported rates among black men of Sub-Saharan African descent using data from the International Agency for Research on Cancer (IARC) and the National Cancer Institute Surveillance, Epidemiology, and End Results Program for 1973–2007. Although population-based data in Africa are quite limited, the available data from IARC showed that rates among blacks were highest in the East (10.7–38.1 per 100,000 man-years, age-adjusted world standard) and lowest in the West (4.7–19.8). These rates were considerably lower than those of 80.0–195.3 observed among African Americans. Rates in Africa increased over time (1987–2002) and have been comparable to those for distant stage in African Americans. These patterns are likely due to differences between African and African American men in medical care access, screening, registry quality, genetic diversity, and Westernization. Incidence rates in Africa will likely continue to rise with improving economies and increasing Westernization, warranting the need for more high-quality population-based registration to monitor cancer incidence in Africa.
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Young, Alford A. "The Black Masculinities of Barack Obama: Some Implications for African American Men". Daedalus 140, n.º 2 (abril de 2011): 206–14. http://dx.doi.org/10.1162/daed_a_00088.
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This essay describes how the presidential campaign of Barack Obama reflected two tendencies of social conduct for African American men, colloquially summed up in African American public discourse as “keeping it real” and “keeping it proper.” The first refers to African Americans' efforts to behave in public settings in ways that presumably indicate a strong social connection to other African Americans, or that validate black Americans over and against some notion of a non-African American standard of social conduct. The latter refers to African Americans' efforts to adhere to presumably “mainstream” behavioral standards, whereby the humanity of black Americans is demonstrated and advanced. The essay explores how Obama exemplified both perspectives during his presidential campaign and discusses what implications his effort to balance these two, often diametrically opposed, tendencies has for forwarding new conceptions of African American masculinity.
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Shaz, Beth H., Derrick G. Demmons, Krista L. Hillyer, Robert E. Jones e Christopher D. Hillyer. "Racial Differences in Motivators and Barriers to Blood Donation Among Blood Donors". Archives of Pathology & Laboratory Medicine 133, n.º 9 (1 de setembro de 2009): 1444–47. http://dx.doi.org/10.5858/133.9.1444.
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Abstract Context.—Nationally, African Americans are underrepresented in community blood donation programs. To increase blood donation by African Americans, differences between motivators and barriers to blood donation between races should be investigated. Objective.—To investigate motivators and barriers to blood donation in African American and white blood donors. Design.—An 18-item, anonymous, self-administered questionnaire regarding demographics and motivators and barriers to donation was completed by blood donors at a predominately African American and a predominately white fixed donation site. Results.—A total of 599 participants (20% African American, 75% white, and 5% other) completed the survey. The most commonly reported reasons to donate included: “because it is the right thing to do” (45% African Americans and 62% white) and “because I want to help save a life” (63% African Americans and 47% white). Unpleasant experiences did not differ as a barrier to continue donation between African Americans and whites. African Americans placed more importance on donating blood to someone with sickle cell disease, convenience of blood donation, treatment of donor center staff, and level of privacy during the screening process. Conclusions.—These data suggest that in a large metropolitan area, reasons for donation among African American and white donors differ. To retain and increase donation frequency of African American donors, these factors should be considered in creating an African American donor recruitment and retention program.
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Weaver, Charles N. "Happiness of Asian Americans". Psychological Reports 93, n.º 3_suppl (dezembro de 2003): 1032–34. http://dx.doi.org/10.2466/pr0.2003.93.3f.1032.
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Past surveys found a positive relation between job satisfaction and socioeconomic status, with Asian Americans scoring low and African Americans and Euro-Americans scoring higher. As job satisfaction is a component of happiness, the question arises whether this relationship holds for happiness in general. Responses of a sample of 499 Asian Americans, 24,432 Euro-Americans, and 2,828 African Americans were analyzed. For both sexes, Asian Americans rated happiness significantly higher than African Americans. The rated happiness of Asian American and Euro-American men was not significantly different, but Asian-American women rated happiness significantly lower than Euro-American women. Mean differences were less than one point.
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Morrison, Minion K. C. "Afro-Americans and Africa: Grass Roots Afro-American Opinion and Attitudes toward Africa". Comparative Studies in Society and History 29, n.º 2 (abril de 1987): 269–92. http://dx.doi.org/10.1017/s001041750001450x.
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It has long and widely been assumed that Afro-Americans have a special concern for African affairs, an assumption resulting from the West African ancestry of Afro-Americans. It is thought that these descendants, like other ethnic entities in the United States, desire some form of continuing linkage to the “motherland.” Historically this has been illustrated in several ways: Often descendants of Africa in America have referred to themselves as African and identified their organizations as such (Berry and Blassingame 1982:389), there are direct sociocultural “African survivals” (Herskovits 1958:7), and Afro-Americans often express sympathy for continental “African aspirations” (Hoadley 1972:490). The pinnacle of this may have been reached during the 1960s, a period referred to as the era of cultural nationalism, when African dress, inter alia, was adopted by Afro-Americans (Brisbane 1974:175).
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Goodin, Douglas S., Jorge R. Oksenberg, Venceslas Douillard, Pierre-Antoine Gourraud e Nicolas Vince. "Genetic susceptibility to multiple sclerosis in African Americans". PLOS ONE 16, n.º 8 (9 de agosto de 2021): e0254945. http://dx.doi.org/10.1371/journal.pone.0254945.
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Objective To explore the nature of genetic-susceptibility to multiple sclerosis (MS) in African-Americans. Background Recently, the number of genetic-associations with MS has exploded although the MS-associations of specific haplotypes within the major histocompatibility complex (MHC) have been known for decades. For example, the haplotypes HLA-DRB1*15:01~HLA-DQB1*06:02, and HLA-DRB1*03:01~ HLA-DQB1*02:01 have odds ratios (ORs) for an MS-association orders of magnitude stronger than many of these newly-discovered associations. Nevertheless, all these haplotypes are part of much larger conserved extended haplotypes (CEHs), which span both the Class I and Class II MHC regions. African-Americans are at greater risk of developing MS compared to a native Africans but at lesser risk compared to Europeans. It is the purpose of this manuscript to explore the relationship between MS-susceptibility and the CEH make-up of our African-American cohort. Design/methods The African-American (AA) cohort consisted of 1,305 patients with MS and 1,155 controls, who self-identified as being African-American. For comparison, we used the 18,492 controls and 11,144 MS-cases from the predominantly European Wellcome Trust Case Control Consortium (WTCCC) and the 28,557 phased native Africans from the multinational “Be the Match” registry. The WTCCC and the African-Americans were phased at each of five HLA loci (HLA-A, HLA-C, HLA-B, HLA-DRB1 and HLA-DQB1) and the at 11 SNPs (10 of which were in non-coding regions) surrounding the Class II region of the DRB1 gene using previously-published probabilistic phasing algorithms. Results Of the 32 most frequent CEHs, 18 (56%) occurred either more frequently or exclusively in Africans) whereas 9 (28%) occurred more frequently or exclusively in Europeans. The remaining 5 CEHs occurred in neither control group although, likely, these were African in origin. Eight of these CEHs carried the DRB1*15:03~DQB1*06:02~a36 haplotype and three carried the DRB1*15:01~DQB1*06:02~a1 haplotype. In African Americans, a single-copy of the European CEH (03:01_07:02_07:02_15:01_06:02_a1) was associated with considerable MS-risk (OR = 3.30; p = 0.0001)–similar to that observed in the WTCCC (OR = 3.25; p<10−168). By contrast, the MS-risk for the European CEH (02:01_07:02_07:02_15:01_06:02_a1) was less (OR = 1.49; ns)–again, similar to the WTCCC (OR = 2.2; p<10−38). Moreover, four African haplotypes were “protective” relative to a neutral reference, to three European CEHs, and also to the five other African CEHs. Conclusions The common CEHs in African Americans are divisible into those that are either African or European in origin, which are derived without modification from their source population. European CEHs, linked to MS-risk, in general, had similar impacts in African-Americans as they did in Europeans. By contrast, African CEHs had mixed MS-risks. For a few, the MS-risk exceeded that in a neutral-reference group whereas, for many others, these CEHs were “protective”–perhaps providing a partial rationale for the lower MS-risk in African-Americans compared to European-Americans.
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Assari, Shervin, Babak Najand e Mohsen Bazargan. "Ethnic Variation in the Association Between Objective and Subjective Health in Older Adults". International Journal of Travel Medicine and Global Health 10, n.º 3 (3 de setembro de 2022): 127–33. http://dx.doi.org/10.34172/ijtmgh.2022.23.
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Introduction: The African Americans’ health paradox can be defined as better subjective health held of African American individuals compared to White individuals, despite their higher objective and medical adversities such as chronic medical conditions (CMCs). This phenomenon depicts African Americans’ relative resilience (advantage). However, most of the existing literature on this topic is limited to studies comparing African Americans and Whites. There is little research, if any, on this phenomenon among other ethnic groups. To fill this gap in the literature, this study tests the African Americans’ health paradox with consideration of Latinos as the control group. Methods: This cross-sectional study collected demographic data, socioeconomic status, CMCs, and subjective health of 734 African American and Latino older adults residing in south Los Angeles. Logistic regression was used for data analysis. Results: 118 Latino and 616 African Americans entered our study. Overall, a higher number of CMCs was associated with lower subjective health, however, a statistically significant interaction between ethnicity and the number of CMCs suggested that this association is weaker for African Americans than Latinos, which is the African American health paradox. Conclusion: African Americans with a higher number of CMCs report better subjective health compared to Latinos with the same number of CMCs. This finding is indicative of a relative advantage of African Americans compared to other ethnic groups.
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Thompson, Wesley, Naeem Latif e Robert Rahberg. "Why African Americans are more predisposed to pancreatic cancer: Nature versus nurture." Journal of Clinical Oncology 31, n.º 15_suppl (20 de maio de 2013): e15018-e15018. http://dx.doi.org/10.1200/jco.2013.31.15_suppl.e15018.
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e15018 Background: There are known risk factors for pancreatic cancer like diabetes mellitus; cigarette smoking; poverty, and alcoholism; all of which are more common in African American patients than the general population. The purpose was to determine if these established risk factors were more associated within African American pancreatic cancer patients to explain their 50 – 90% increased incidence in the U.S. population. Methods: This retrospective study reviewed 172 biopsy-proven pancreatic cancer patients diagnosed over ten years at University of Florida Jacksonville. We employed linear regression models to determine statistical significance of established risk factors with prevalence of pancreatic cancer among cohorts. Results: Our data showed no increased association of diabetes, tobacco use, alcohol use between African Americans and Caucasians. However, Africans Americans as a group were twice as likely to be found at stage III or IV upon diagnosis, conferring an increased mortality risk (OR = 2.2, (95% CI 1.1 – 4.39)). Among these African Americans at advanced stage of diagnosis, females were at triple risk by odds ratio to be underinsured compared to Caucasian males (OR = 3.1, (95% CI 1.29 – 7.49, p = 0.015)). African American females were almost twice as likely to be underinsured compared to Caucasian females (OR = 1.72, (95% CI 0.646, 4.558)). The lack of healthcare access maybe related to advanced stage at diagnosis and its increased mortality risk. Conclusions: Our data suggests that the risk factors of smoking, alcoholism, and diabetes mellitus alone do not explain African Americans’ propensity for pancreatic cancer. However, lack of health insurance does confer an advanced stage at diagnosis and increased mortality risk among African American females. Our data also suggests that other etiological factors such as genetics maybe be associated with the increased risk amongst African Americans. A further investigation is warranted into genetic etiologies since African American patients have higher incidence of K-ras mutations than Caucasians; and mutated K-ras has been associated with pancreatic cancer, which is a target for therapy.
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Assari, Shervin. "Race, Intergenerational Social Mobility and Stressful Life Events". Behavioral Sciences 8, n.º 10 (20 de setembro de 2018): 86. http://dx.doi.org/10.3390/bs8100086.
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Background. Socioeconomic status (SES) has smaller protective effects on the health of African Americans, and the differential association between social mobility and stress may explain the diminished returns of SES for African Americans. Aim. This study tested the race/ethnic differences in the association between upward and downward social mobility and stress in a nationally representative sample of African American and White American adults. Methods. This study included 3570 African Americans and 891 non-Hispanic White Americans from the National Survey of American Life (NSAL), 2003. Race/ethnicity, gender, age, upward and downward social mobility (independent variable, defined as difference between parent and respondent education), and stressful life events (SLE, dependent variable) were measured. Linear regression models were used for data analysis. Results. In the pooled sample that included both races, upward and downward social mobility were both associated with SLE, the net of all covariates. Significant interactions were found between race/ethnicity and social mobility, suggesting a stronger association between social mobility and stress for White Americans than for African Americans. According to race-stratified models, upward and downward social mobility were associated with higher SLE for White Americans but not African Americans. Conclusion. Although upwardly and downwardly mobile White Americans experience more stress than the socially stable White Americans, African Americans do not experience a change in SLE related to their intergenerational social mobility.
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Cottrell, David, Michael C. Herron, Javier M. Rodriguez e Daniel A. Smith. "Mortality, Incarceration, and African American Disenfranchisement in the Contemporary United States". American Politics Research 47, n.º 2 (23 de março de 2018): 195–237. http://dx.doi.org/10.1177/1532673x18754555.
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On account of poor living conditions, African Americans in the United States experience disproportionately high rates of mortality and incarceration compared with Whites. This has profoundly diminished the number of voting-eligible African Americans in the country, costing, as of 2010, approximately 3.9 million African American men and women the right to vote and amounting to a national African American disenfranchisement rate of 13.2%. Although many disenfranchised African Americans have been stripped of voting rights by laws targeting felons and ex-felons, the majority are literally “missing” from their communities due to premature death and incarceration. Leveraging variation in gender ratios across the United States, we show that missing African Americans are concentrated in the country’s Southeast and that African American disenfranchisement rates in some legislative districts lie between 20% and 40%. Despite the many successes of the Voting Rights Act and the civil rights movement, high levels of African American disenfranchisement remain a continuing feature of the American polity.
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Parrott, R. Joseph. "Boycott Gulf! Angolan Oil and the Black Power Roots of American Anti-Apartheid Organizing". Modern American History 1, n.º 2 (25 de maio de 2018): 195–220. http://dx.doi.org/10.1017/mah.2018.13.
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In the early 1970s, the African American divestment and boycott campaign against Gulf Oil's operations in colonial Angola bridged the gap between Black Power and anti-apartheid, two movements generally viewed separately. The success of the Boston-based activist couple Randall and Brenda Robinson in educating and mobilizing African Americans against investment in colonialism—first with the Southern Africa Relief Fund (SARF) and later with the Pan-African Liberation Committee (PALC)—reveals how a leftist anti-imperial ideology linked the domestic concerns of black Americans with African revolutions. At the same time, the Gulf campaign's participatory tactics, moral appeals, and critique of the global economic system proved attractive beyond radical Black Power advocates, allowing the PALC to cultivate relationships with African American politicians and build alliances across racial divides. Randall Robinson later replicated this organizing model as the founding director of TransAfrica, which became the most prominent African American organization opposing apartheid in the 1980s.
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Morgenlander, Keith H., Sharon B. Winters, Chyongchiou J. Lin, Linda B. Robertson, Dwight E. Heron e Ronald B. Herberman. "Novel Method for Benchmarking Recruitment of African American Cancer Patients to Clinical Therapeutic Trials". Journal of Clinical Oncology 26, n.º 31 (1 de novembro de 2008): 5074–77. http://dx.doi.org/10.1200/jco.2008.17.3039.
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Purpose The National Cancer Institute (NCI) has historically evaluated the participation of underserved minorities within University of Pittsburgh Cancer Institute (UPCI) clinical trials in relation to the proportion of African Americans in the general population of the UPCI primary service area of Allegheny County (12%). This standard seemed to be unrealistically high as a result of a younger age distribution of African Americans within the county. Methods The proportions of African Americans within the following four separate county populations were compared using data from 2000 to 2004: general population; invasive cancer patients; invasive cancer patients diagnosed or treated at UPCI-affiliated facilities; and patients enrolled onto UPCI's clinical therapeutic trials. Results Although the proportion of African Americans within the general population was approximately 13%, only 9.8% of patients diagnosed with invasive cancers were African American. Approximately 9.5% of all cancer patients diagnosed or treated at UPCI facilities were African American, which is comparable to the county-wide percentage of African American cancer patients. Recruitment rate of African Americans to oncology clinical trials from within the UPCI patient population was 7.6%. The NCI benchmark did not reflect the actual invasive cancer incidence rate in African American patients. By comparing the percentage of African Americans contributing to cancer incidence with the percentage of African American cancer patients treated at research-affiliated institutions, a more appropriate benchmark was derived. Conclusion The method developed by UPCI is recommended as a useful mechanism for benchmarking recruitment of African American cancer patients to clinical therapeutic trials at other cancer centers.
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Shotwell, Trent. "Book Review: History of African Americans: Exploring Diverse Roots". Reference & User Services Quarterly 58, n.º 4 (25 de outubro de 2019): 265. http://dx.doi.org/10.5860/rusq.58.4.7164.
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History of African Americans: Exploring Diverse Roots by Thomas J. Davis chronicles the remarkable past of African Americans from the earliest arrival of their ancestors to the election of President Barack Obama. This work was produced to recognize every triumph and tragedy that separates African Americans as a group from others in America. By distinguishing the rich and unique history of African Americans, History of African Americans: Exploring Diverse Roots provides an account of inspiration, courage, and progress. Each chapter details a significant piece of African American history, and the book includes numerous concise portraits of prominent African Americans and their contributions to progressing social life in the United States.
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Roberts, Tangela. "African Americans and Activism". Journal for Social Action in Counseling & Psychology 15, n.º 1 (31 de agosto de 2023): 14–31. http://dx.doi.org/10.33043/jsacp.15.1.14-31.
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This study aimed to investigate the relationship between psychological well-being and PTSD symptoms in relation to activism orientations among African Americans. Additionally, the study explored the moderating roles of activist self-identity and length of activism involvement in these relationships. A national sample of 298 African American adults was examined, and the following findings were observed: African Americans with a greater inclination toward conventional activism reported higher levels of psychological well-being. Those who self-identified as activists displayed a nearly fourfold decrease in PTSD symptoms. Moreover, older African Americans showed decreased PTSD symptoms and increased psychological well-being compared to younger adults, while African American females reported higher levels of psychological well-being compared to males. Neither high-risk activist orientation nor activist self-identification significantly contributed to the prediction of PTSD symptoms or psychological well-being. Additionally, African American females and older adults with longer durations of involvement in activist organizations reported higher levels of psychological well-being. These findings emphasize the importance of considering age, sex, and duration of activist involvement as contributing factors in understanding variations in mental health. The clinical and community implications of these findings are further discussed.
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Skipper, Antonius, e Robert Taylor. "Marital and Romantic Satisfaction Among Older African Americans". Innovation in Aging 5, Supplement_1 (1 de dezembro de 2021): 48. http://dx.doi.org/10.1093/geroni/igab046.184.
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Abstract There remains a lack of knowledge on marital satisfaction of African Americans generally, but particularly older African Americans. In addition, only a handful of studies investigate satisfaction among couples who are unmarried. With data from the National Survey of American Life, this study examined the correlates of romantic and marital satisfaction among older African Americans. Findings reveal that married older African Americans were slightly more satisfied with their relationship than individuals who were either remarried or unmarried but in a romantic relationship. Among older African American married adults, older age was associated with higher marital satisfaction, and men had higher levels of marital satisfaction than women. Also, married older African Americans with lower family incomes reported higher marital satisfaction. Given the limited research on older African Americans couples, either married or unmarried, this study offers valuable implications for individuals and professionals engaging these couples in practical settings.
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Rivers, Natasha M. "No Longer Sojourners: The Complexities of Racial Ethnic Identity, Gender, and Generational Outcomes for Sub-Saharan Africans in the USA". International Journal of Population Research 2012 (14 de maio de 2012): 1–14. http://dx.doi.org/10.1155/2012/973745.
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Through individual and group testimonies from newly arrived, 1.5 and second generation sub-Saharan Africans (For this study sub-Saharan African refers to the countries located under Northern African countries, for example, Egypt and Morocco and, includes South Africa. There are over 50 countries represented by this region; however, the most populous groups from this region in Africa in the USA are Nigerian, Ethiopian, Kenyan, Liberian, Ghanaian, Cape Verdean, South African, and Somalian.), the diversity and complexity linked to their migration and integration experiences in the USA reveal that there is a gendered and generational element to their self identity. These elements are compounded by perceptions of being African American in a racialized society and deciding whether or not to stay connected to Africa, a continent that needs their financial, political, and social resources accumulated in the USA These “new” African Americans expand the definition of blackness in the USA. Many have created a transnational relationship to Africa and the USA, which provides important implications for Africa’s potential “brain gain” as well as socioeconomic, infrastructural, and political development.
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Harris, Paul W. "Racial Identity and the Civilizing Mission: Double-Consciousness at the 1895 Congress on Africa". Religion and American Culture: A Journal of Interpretation 18, n.º 2 (2008): 145–76. http://dx.doi.org/10.1525/rac.2008.18.2.145.
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AbstractThe Congress on Africa was held in Atlanta, Georgia, in December 1895 as part of a campaign to promote African American involvement in Methodist missions to Africa. Held in conjunction with the same exposition where Booker T. Washington delivered his famous Atlanta Compromise address, the Congress in some ways shared his accommodationist approach to racial advancement. Yet the diverse and distinguished array of African American speakers at the Congress also developed a complex rationale for connecting the peoples of the African diaspora through missions. At the same time that they affirmed the need for “civilizing” influences as an indispensable element for racial progress, they also envisioned a reinvigorated racial identity and a shared racial destiny emerging through the interactions of black missionaries and Africans. In particular, the most thoughtful participants in the Congress anticipated the forging of a black civilization that combined the unique gifts of their race with the progressive dynamics of Christian culture. These ideas parallel and likely influenced W. E. B. Du Bois's concept of double-consciousness. At a time when the missionary movement provided the most important source of awareness about Africa among African Americans, it is possible to discern in the proceedings of the Congress on Africa the glimmerings of a new pan-African consciousness that was destined to have a profound effect on African American intellectual life in the twentieth century.
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Owolabi, Mayowa, Fred Sarfo, Virginia J. Howard, Marguerite R. Irvin, Mulugeta Gebregziabher, Rufus Akinyemi, Aleena Bennett et al. "Stroke in Indigenous Africans, African Americans, and European Americans". Stroke 48, n.º 5 (maio de 2017): 1169–75. http://dx.doi.org/10.1161/strokeaha.116.015937.
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Davis, Patrick Edward. "Painful Legacy of Historical African American Culture". Journal of Black Studies 51, n.º 2 (4 de fevereiro de 2020): 128–46. http://dx.doi.org/10.1177/0021934719896073.
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African Americans continue to experience significant difficulty integrating into mainstream American society. Research literature demonstrates that after decades of legislation designed to address African American socialization issues, African Americans continue to seem to be unable to pull many of their communities out of academic disparities, high unemployment, crippling poverty, and endemic crime. There appears to be historical ramifications and etiological determinants that explicate the challenges that confront African American communities. However, few researchers seem to understand the actual culture of African Americans. As such, counselors, educators, and policymakers are seemingly unable to devise and implement effective intervention strategies that appropriately attend to these endemic challenges. Thereby, explication of the historical “roots” and legacy of African American culture seems critical.
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Martone, Eric. "Creating a local black identity in a global context: the French writer Alexandre Dumas as an African American lieu de mémoire". Journal of Global History 5, n.º 3 (27 de outubro de 2010): 395–422. http://dx.doi.org/10.1017/s1740022810000203.
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AbstractWestern expansion and domination through colonial systems served as a form of globalization, spreading white hegemony across the globe. While whites retained the monopoly on ‘modernity’ as the exclusive writers of historical progress, ‘backward’ African Americans were perceived as ‘outside’ Western culture and history. As a result, there were no African American individuals perceived as succeeding in Western terms in the arts, humanities, and sciences. In response, African American intellectuals forged a counter-global bloc that challenged globalization conceived as hegemonic Western domination. They sought to insert African Americans as a whole into the history of America, (re)creating a local black American history ‘forgotten’ because of slavery and Western power. African American intellectuals thus created a ‘usable past’, or counter-memory, to reconstitute history through the inclusion of African Americans, countering Western myths of black inferiority. The devastating legacy of slavery was posited as the cause of the African Americans’ lack of Western cultural acclivity. Due to the lack of nationally recognized African American figures of Western cultural achievement, intellectuals constructed Dumas as a lieu de mémoire as part of wider efforts to appropriate historical individuals of black descent from across the globe within a transnational community produced by the Atlantic slave trade. Since all blacks were perceived as having a uniting ‘essence’, Dumas’ achievements meant that all blacks had the same potential. Such identification efforts demonstrated African Americans’ social and cultural suitability in Western terms and the resulting right to be included in American society. In this process, African Americans expressed a new, local black identity by expanding an ‘African American’ identity to a wider range of individuals than was commonly applied. While constructing a usable past, African Americans redefined ‘America’ beyond the current hegemonic usage (which generally restricted the term geographically to the US) to encompass an ‘Atlantic’ world – a world in which the Dumas of memory was re-imagined as an integral component with strong connections to slavery and colonialism.
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Gohar, Saddik M. "The dialectics of homeland and identity: Reconstructing Africa in the poetry of Langston Hughes and Mohamed Al-Fayturi". Tydskrif vir Letterkunde 45, n.º 1 (15 de fevereiro de 2018): 42–74. http://dx.doi.org/10.17159/2309-9070/tvl.v.45i1.4460.
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The article investigates the dialectics between homeland and identity in the poetry of the Sudanese poet, Mohamed Al-Fayturi and his literary master, Langston Hughes in order to underline their attitudes toward crucial issues integral to the African and African-American experience such as identity, racism, enslavement and colonisation. The article argues that – in Hughes’s early poetry –Africa is depicted as the land of ancient civilisations in order to strengthen African-American feelings of ethnic pride during the Harlem Renaissance. This idealistic image of a pre-slavery, a pre-colonial Africa, argues the paper, disappears from the poetry of Hughes, after the Harlem Renaissance, to be replaced with a more realistic image of Africa under colonisation. The article also demonstrates that unlike Hughes, who attempts to romanticize Africa, Al-Fayturi rejects a romantic confrontation with the roots. Interrogating western colonial narratives about Africa, Al-Fayturi reconstructs pre-colonial African history in order to reveal the tragic consequences of colonisation and slavery upon the psyche of the African people. The article also points out that in their attempts to confront the oppressive powers which aim to erase the identity of their peoples, Hughes and Al-Fayturi explore areas of overlap drama between the turbulent experience of African-Americans and the catastrophic history of black Africans dismantling colonial narratives and erecting their own cultural mythology.
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Coombs, Catherine C., Laura Z. Rassenti, Lorenzo Falchi, Susan L. Slager, Sara S. Strom, Alessandra Ferrajoli, J. Brice Weinberg, Thomas J. Kipps e Mark C. Lanasa. "Single nucleotide polymorphisms and inherited risk of chronic lymphocytic leukemia among African Americans". Blood 120, n.º 8 (23 de agosto de 2012): 1687–90. http://dx.doi.org/10.1182/blood-2012-02-408799.
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Abstract The incidence of chronic lymphocytic leukemia (CLL) is significantly lower in African Americans than whites, but overall survival is inferior. The biologic basis for these observations remains unexplored. We hypothesized that germline genetic predispositions differ between African Americans and whites with CLL and yield inferior clinical outcomes among African Americans. We examined a discovery cohort of 42 African American CLL patients ascertained at Duke University and found that the risk allele frequency of most single nucleotide polymorphisms known to confer risk of development for CLL is significantly lower among African Americans than whites. We then confirmed our results in a distinct cohort of 68 African American patients ascertained by the CLL Research Consortium. These results provide the first evidence supporting differential genetic risk for CLL between African Americans compared with whites. A fuller understanding of differential genetic risk may improve prognostication and therapeutic decision making for all CLL patients.
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Jones, William P. "“Nothing Special to Offer the Negro”: Revisiting the “‘Debsian View’ of the Negro Question”". International Labor and Working-Class History 74, n.º 1 (2008): 212–24. http://dx.doi.org/10.1017/s0147547908000252.
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AbstractSince the early twentieth century Eugene V. Debs and his essay “The Negro in the Class Struggle” have been cited repeatedly as examples of an alleged indifference among white radicals to African Americans and the historical significance of racism in the United States. A close reading of the essay reveals just the opposite. Not only did Debs support African Americans' struggle for equality, he believed that it was critical to the realization of America's democratic promise. That position alienated him from other white Socialists, but it won the admiration of African American radicals including W.E.B. Du Bois and A. Philip Randolph. This essay examines how Debs's essay came to be interpreted as a capitulation to racism and, over time, alleged indifference to African Americans and the significance of racism in the history of the United States.
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LEE, KUN JONG. "Towards Interracial Understanding and Identification: Spike Lee's Do the Right Thing and Chang-rae Lee's Native Speaker". Journal of American Studies 44, n.º 4 (19 de fevereiro de 2010): 741–57. http://dx.doi.org/10.1017/s0021875810000022.
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African Americans and Korean Americans have addressed Black–Korean encounters and responded to each other predominantly in their favorite genres: in films and rap music for African Americans and in novels and poems for Korean Americans. A case in point is the intertextuality between Spike Lee's Do the Right Thing and Chang-rae Lee's Native Speaker. A comparative study of the two demonstrates that they are seminal texts of African American–Korean American dialogue and discourse for mutual understanding and harmonious relationships between the two races in the USA. This paper reads the African American film and the Korean American fiction as dialogic responses to the well-publicized strife between Korean American merchants and their African American customers in the late 1980s and early 1990s and as windows into a larger question of African American–Korean American relations and racialization in US culture. This study ultimately argues that the dialogue between Spike Lee's film and Chang-rae Lee's novel moves towards a possibility of cross-racial identification and interethnic coalition building.
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Hahn, Meeya. "The Growth of Black Intellectual and the School Education in A Quantum Life". Korean Society for Teaching English Literature 26, n.º 3 (31 de dezembro de 2022): 153–78. http://dx.doi.org/10.19068/jtel.2022.26.3.06.
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This article attempts to examine the effects of Du Bois’ “Double-Consciousness” and American educational systems on African-American man by analyzing Hakeem Oluseyi’s A Quantum Life. Through this African-American physicist’s autobiography, we could specifically learn about life of poverty and the violence, along with dissolution of family which he had to go through. Racism in American society is ubiquitous and has detrimental effect on black people’s life. Du Bois has explained how African Americans suffer from “Double-Consciousness,” inward “twoness,” experienced by African-Americans in a white-dominated society. Considering that human’s identity forms at the junction of mutual interaction with others, Du Bois’ “Double-Consciousness” could be regarded as the condition of existence not only of African-Americans but of the humanity as a whole. However, African American’s “Double-Consciousness” is problematic in that the norms in their society have a deadly effect on them. The institutional education helped Hakeem to overcome self-loathing or sense of skepticism and become a physicist. The normative cultural assets passed down by white elites at his school provided Hakeem with the opportunity to work and study at the best physics educational institutions. Through Hakeem’s story, we can confirm that black people in the United States need special support, both tangible and intangible, to overcome the detrimental effect of racism on them.
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Khaled, Yasser, Ginny Kamboj, Vijaya Donthireddy, Hazem Hnaide, Nancy Oja-Tebbe, George Divine e Nalini Janakiraman. "Outcome of Upfront Autologous Peripheral Blood Stem Cell Transplantation for Multiple Myeloma in African American Versus Non Non-African American Patients." Blood 106, n.º 11 (16 de novembro de 2005): 5481. http://dx.doi.org/10.1182/blood.v106.11.5481.5481.
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Abstract Introduction: Blacks in the United States are twice as likely to suffer from multiple myeloma as whites. Among African Americans, myeloma is one of the top 10 leading causes of cancer death. Although Multiple Myeloma seems to be more aggressive in African Americans, it is not known if they have worse outcome after autologous peripheral blood stem cell transplantation in comparison to Non African American. Method: We performed a retrospective analysis of 86 consecutive patients with Multiple Myeloma who underwent autologous peripheral blood stem cell transplantation between July 1991 and November 2004. Thirty two Patients were African American (37.21%) and fifty four patients were Non-African American (62.79%.). Conditioning regimen was Melphalan-200 in 57 patients and Melphalan140/TBI in 29 patients. No significant statistical differences were observed between African Americans and non African Americans prior to the transplant regarding gender, regimen used, immunoglobulin subtype, cytogenetics, stage, or disease status on univariate analysis. Results: There was no significant statistical difference in overall survival or event free survival between African American and non African American. However African American were observed to relapse significantly earlier than non African- American (p=0.0274). Despite the early relapse in African American, survival after relapse was longer for African American compared to non African American (p=0.060), however this result was only marginally significant. Conclusion: In this single institution experience, there was no difference in the OS or DFS after upfront autologous peripheral blood stem cell transplantation for Multiple Myeloma in African American and non- African American patients. Although time to progression was significantly shorter in African American versus non African American, surprisingly this was not associated with shorter survival. Despite that these results are limited by the sample size; they are intriguing and need further testing in larger group of patients.
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Fenton, Michele. "A Light in the Circle City: A History of Public Library Services to African Americans in Indianapolis, Indiana". Libraries: Culture, History, and Society 6, n.º 2 (1 de setembro de 2022): 258–77. http://dx.doi.org/10.5325/libraries.6.2.0258.
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ABSTRACT This article focuses on the history of public library services to African Americans in Indianapolis, Indiana. Early efforts in establishing libraries for African Americans include a deposit station placed by the Indianapolis Public Library in 1919 at the Flanner Guild Settlement, a social services agency for African Americans. It was not until 1922 that a branch for African Americans, the Paul Laurence Dunbar Branch, was established by the Indianapolis Public Library. The Dunbar Branch’s success spurred the creation of two additional African American branches, the George Washington Carver Branch and the Crispus Attucks Branch. At a combined operational history of fifty-two years, these three branches were instrumental in fostering a love for reading and an appreciation for literature in Indianapolis’s African American community.
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Engel, Elisabeth. "The ecumenical origins of pan-Africanism: Africa and the ‘Southern Negro’ in the International Missionary Council’s global vision of Christian indigenization in the 1920s". Journal of Global History 13, n.º 2 (21 de junho de 2018): 209–29. http://dx.doi.org/10.1017/s1740022818000050.
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AbstractThis article explores the attitudes and policies of the International Missionary Council (IMC) concerning Africa and African Americans. It aims to revise historical scholarship that views the ecumenical missionary movement as originating in white Western missions and guided by the goals of post-war internationalism. It argues that the IMC, founded in 1921 as the central institution for coordinating Protestant missions around the world, developed an ecumenical definition of pan-Africanism. This definition cast African Americans from the US south in the role of ‘native’ leaders in the formation of indigenous churches in Africa. With this racialized version of Christian indigenization, the IMC excluded African Christian groups that sought to form their own churches. It promoted, instead, European colonial projects and missionary societies that aimed to use African American missionaries to counter the incendiary ideas of pan-Africanism.
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Feddes, David. "Islam among African-American Prisoners". Missiology: An International Review 36, n.º 4 (outubro de 2008): 505–21. http://dx.doi.org/10.1177/009182960803600408.
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African American prison inmates convert to Islam at a rate faster than any other demographic group in the United States. In this article, I focus on the Christian encounter with Islam among African Americans in prison. First, I examine the wider demographic and historical context influencing the rise of Islam among prisoners. I trace the tendency of African Americans initially to join heterodox Black Nationalist Islamic groups and then to move toward Sunni orthodoxy. I then explore why some African Americans, especially inmates, find Islam more attractive than other Americans do. I discuss prison policy changes that seek to accommodate Muslim practices within a society where the predominant faith is Christianity. Finally, I offer recommendations for Christians to meet challenges and seize opportunities in the encounter with Islam among African American prisoners.
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Jackson, Kellie Carter. "The Story of Violence in America". Daedalus 151, n.º 1 (1 de janeiro de 2022): 11–21. http://dx.doi.org/10.1162/daed_a_01884.
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Abstract American history is characterized by its exceptional levels of violence. It was founded by colonial occupation and sustained by an economy of enslaved people who were emancipated by a Civil War with casualties rivaling any conflict of nineteenth-century Western Europe. Collective violence continued against African Americans following Reconstruction, and high levels of lethal violence emerged in American cities in the twentieth-century postwar period. What explains America's violent exceptionalism? How has structural violence against African Americans become ingrained in American culture and society? How has it been codified by law, or supported politically? Can we rectify and heal from our violent past?
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Brawley, Sean, e Chris Dixon. "Jim Crow Downunder? African American Encounters with White Australia, 1942––1945". Pacific Historical Review 71, n.º 4 (1 de novembro de 2002): 607–32. http://dx.doi.org/10.1525/phr.2002.71.4.607.
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Between 1941 and 1945, as the U.S. military machine sent millions of Americans——and American culture——around the world, several thousand African Americans spent time in Australia. Armed with little knowledge of Australian racial values and practices, black Americans encoutered a nation whose long-standing commitment to the principle of "White Australia" appeared to rest comfortably with the segregative policies commonly associated with the American South. Nonetheless, while African Americans did encounter racism and discrimination——practices often encouraged by the white Americans who were also stationed in Australia during the war——there is compelling evidence that their experiences were not always negative. Indeed, for many black Americans, Australians' apparent open-mindedness and racial views of white Britons and others with whom African Americans came into contact during the war. Making use of U.S. Army censors' reports and paying attention to black Americans' views of their experiences in Australia, this article not only casts light on an aspect of American-Australian relations that has hitherto recieved scant scholarly attention and reveals something about the African American experience, but also offers insights into race relations within the U.S. armed forces.
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Cook, William S. "Social Justice Applications and the African American Liberation Tradition". Journal of Black Studies 50, n.º 7 (20 de setembro de 2019): 651–81. http://dx.doi.org/10.1177/0021934719875942.
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Social justice is amiable formal, informal interaction and the impartial distribution of resources for a community. Nondiscriminatory social practices and equitable resource distribution may minimize the mistreatment of African Americans who have endured the profuseness of social injustices in this country as exemplified by the Trayvon Martin incident and the numerous police killings of unarmed African Americans. Social justice is also the recognition, preservation of an ethnic group’s cultural identity, and it interrelates with the African American liberation tradition. This tradition began on the West African Coast where inhabitants resisted the European captivity system and its repercussions in the Americas that educators describe as Maafa or disaster. The resilience of Booker T. Washington, Marcus Garvey, Martin Luther King, Huey P. Newton, Bobby Seale, and Molefi Asante’s Afrocentric theory characterizes social justice applications of economic, political, cultural strategies within the context of the African American liberation tradition.
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Everill, Bronwen. "‘Destiny seems to point me to that country’: early nineteenth-century African American migration, emigration, and expansion". Journal of Global History 7, n.º 1 (24 de fevereiro de 2012): 53–77. http://dx.doi.org/10.1017/s1740022811000581.
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AbstractTraditional American historiography has dismissed the Liberian settlement scheme as impractical, racist, and naïve. The movement of Americans to Liberia, and other territorial and extraterritorial destinations, however, reveals the ‘push’ and ‘pull’ factors that influenced movement in the African diaspora. The reaction of different African Americans to these factors influenced the political and social development of Liberia as well as the colony's image at home. Africans migrating within and beyond US borders participated in a broader movement of people and the development of settler ideology in the nineteenth century.
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Hill, A. Rebecca Basdeo. "Liberating Prophetic Voices". Journal of Pentecostal Theology 32, n.º 1 (27 de fevereiro de 2023): 18–23. http://dx.doi.org/10.1163/17455251-32010013.
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Abstract African American Readings of Paul is a study of the various ways African Americans have used Paul’s epistles from the 1700s to the mid-twentieth century. Bowens investigates how African Americans received and responded to Paul’s writings. While other studies have examined African Americans’ interpretations of Scripture, Bowens’s methodology, focus, and scope, along with her exceptional knowledge in the Pauline epistles, distinguish her work from others.