Come to the river: Using spirituality to cope, resist, and develop identity

Abstract

This chapter describes and discusses spiritual lives of African American female college students, including elements of coping, resisting, and developing identity.

Ecumenical Worldview Development by Gender, Race, and Worldview: A Multiple-Group Analysis of Model Invariance

“…Equivalence in model-data fit is particularly apparent in the case of gender and racial/ethnic comparisons, although the model is a slightly better fit for women who, incidentally, exhibit higher levels of ecumenical worldview than their counterparts. The adequacy of the model across gender and race/ethnicity is noteworthy in light of prior research that emphasizes differential spiritual qualities and trajectories for women and men (Bryant 2007;Buchko 2004;Sax 2008;Smith and Denton 2005) and students of color and White students (Bowen-Reid and Harrell 2002;Constantine et al 2006;Stewart 2002;Walker and Dixon 2002;Watt 2003). The racial and gender similarities uncovered in this study affirm the robustness of the model even when considering student characteristics known to play a role in spiritual development.…”

“…Moreover, the college experience produces unique patterns of religious and spiritual change that depend on gender (Bryant 2007;Sax 2008). Regarding race/ethnicity, a number of recent studies provide evidence for the distinctive spiritual trajectories of African American students and the centrality of spirituality in their lives (Stewart 2002;Walker and Dixon 2002;Watt 2003). Some researchers suggest that spirituality may actually ''buffer'' the negative effects of racist experiences, academic challenges, and life difficulties that students of color encounter (Bowen-Reid and Harrell 2002;Constantine et al 2006;Watt 2003).…”

“…Regarding race/ethnicity, a number of recent studies provide evidence for the distinctive spiritual trajectories of African American students and the centrality of spirituality in their lives (Stewart 2002;Walker and Dixon 2002;Watt 2003). Some researchers suggest that spirituality may actually ''buffer'' the negative effects of racist experiences, academic challenges, and life difficulties that students of color encounter (Bowen-Reid and Harrell 2002;Constantine et al 2006;Watt 2003). Others note that religious, racial/ethnic, and cultural identities intersect, creating a complex pattern of oppressions and privileges in students' lives (Stewart and Lozano 2009).…”

Reflections of Black Women Academics at South African Universities: A Narrative Case Study

“…Nowhere, in the performance agreements were academics required to work with others and socialise them into the academy. According to Zamani (2003), studies reveal co-occurring discrimination related to race and gender, including lack of supports systems and networks (Patton and Harper 2003) as well as an unwelcoming, insensitive and isolative environment (Watt 2003). Significantly, though, Professor Jeannie did not only have to contend with suspicions around who she was as a black person, but she also had to deal with suspicions from male academics (including black males).…”

Comparative study of freshmen college student beliefs and values between representative private and public institutions of higher education in Kentucky.

“…Being knowledgeable regarding how African American women utilize spirituality allows for more intentional and effective programming and policy creation to foster overaJl holistic educational development among these women. Watt (2003) offers the following strategies to assist student aHairs professionals in supporting development among African American women:…”