African-American Children at Church: A Sociocultural by Wendy L. Haight

By Wendy L. Haight

In African-American kids at Church Dr. Haight offers an essential description of kid rearing in a Black group within the western usa. established upon an intensive, naturalistic research of adult-child interplay, the publication describes the ideals and childrearing practices of winning African-American adults, targeting the function of faith in kid's improvement. The ebook contains descriptions of adult-child storytelling, clash, and play in Sunday university and describes how learn effects have been used to boost a preventive, academic intervention for kids.

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Extra resources for African-American Children at Church: A Sociocultural Perspective

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It is not the color of the skin that makes the man, but it is the principles formed within the soul. (Stewart, 1935, pp. 4 –5) SPIRITUAL BELIEFS AS A PROTECTIVE FACTOR The social science literature, although sparse, also suggests that children’s spiritual beliefs can be a source of resiliency. During interviews, some children in the fourth and fifth grades reported the use of faith in coping with everyday stressful situations (Britt, 1995). Emmy Werner (1989), who conducted a 32-year longitudinal study of at-risk children on Kauai, Hawaii, observed that many resilient individuals pointed to their religious beliefs and practices as providing stability and meaning in their lives, especially in times of hardship.

The formal lesson began as Sister Ima went over the outline, noting the lesson objectives, the scriptures to be studied, and the main points of each section of scripture. Her objective, as explained to the children, was to help them learn to study so that they could pursue their Bible studies independently. Typically, the children then took turns standing to read the lesson scriptures. During and after the reading, the scriptures were explained, discussed, and related to everyday experiences familiar to the children.

In her examination of the grandmother–grandchild relationship as portrayed in autobiography, Mildred Hill-Lubin (1991) identifies spiritual socialization as a central function. The grandmother is portrayed as powerful, determined to endow her offspring with the values that will allow them to develop despite a hostile, racist world. For example, in Maya Angelou’s (1969) autobiography, she recounts her observation of a group of impoverished white girls trying to humiliate her grandmother. The girls called the grandmother names, and one even stood on her hands to show that she was not wearing underwear.

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