View on Oppression Which Took Place in the African American Community

Home , Black theology

Miami University

The Graduate School

Certificate for Approving the Dissertation

We hereby approve the Dissertation

Shane K. Floyd

Certificate for the Degree:

Doctor of Philosophy

______

Dr. Michael E. Dantley

______

Dr. Raymond Terrell

______

Dr. Ellen Bueschel

______

Dr. Paula Saine, Graduate School Representative

Abstract

TO WHAT EXTENT CAN BLACK THEOLOGY AND CRITICAL SPIRITUALITY BREAK THE CHAINS OF OPPRESSION IN THE DROPOUT RECOVERY SCHOOL SETTING

by Shane K. Floyd

The purpose of this dissertation was to examine the lives of two African American males at a dropout recovery school in the Midwest. The case study centered on three theoretical constructs which were emotional intelligence, black theology, and critical spirituality. Emotional Intelligence is a new concept which is related to the ability to understand one’s own feelings and behavior as the capacity to sense the feelings and needs of others and utilize this information in a way that enhances interpersonal relationships. The study also examined black theology which provided a historical view on oppression which took place in the African American community. Critical Spirituality served as a basis for administrative leadership where it sought to raise the consciousness of the administrator coupled with black theology, promoting an atmosphere of transformation in the dropout recovery school setting. Black Theology and critical spirituality were not designed to introduce the participant to religious indoctrination; however, it aspired to bring participants into a heightened awareness of the knowledge of self. Subjects participated in an emotional intelligence based training program designed to develop skills in anger management. Subjects were referred to as John and Mark Doe. The school’s principal engaged in critical spirituality through an interview process in order to identify a raised level of awareness. Following the training sessions, the researcher included the process of triangulation in the study. Specifically, the school’s principal was engaged in critical spirituality through an interview process. As a result of the study, there were some evident occurrences of raised consciousness on behalf of the participants by way of participating in the emotional intelligence and black theology training. Interviews were critical to the study as the researcher was able to identify a greater sense of self on behalf of the subjects. However, it was determined that there was a need to expand the study to include more research subjects.

TO WHAT EFFECT CAN BLACK THEOLOGY AND CRITICAL SPIRITUALITY BREAK THE CHAINS OF OPPRESSION WITHIN THE DROP OUT RECOVERY SCHOOL SETTING

A DISSERTATION

Submitted to the Faculty of

Miami University

in partial fulfillment of

the requirements for the degree of

Doctor of Philosophy

Department of Educational Leadership

Shane K. Floyd

Miami University

Oxford, Ohio

2009

Dissertation Director: Dr. Michael Dantley

Shane K. Floyd

2009

TABLE OF CONTENTS

CHAPTER ONE: INTRODUCTION 1

CHAPTER TWO: REVIEW OF LITERATURE 9

CHAPTER THREE: METHODOLOGY 49

CHAPTER FOUR: STUDY OUTCOMES 58

CHAPTER FIVE: CONCLUSIONS AND IMPLICATIONS 99

APPENDIX 118

WORKS CITED 133

iii

Dedicated to Monica, Kemet, Amari, my parents, grandma, and to those many points of inspiration along the way 2009

ACKNOWLEDGEMENTS

Praise God from whom all blessings flow. I would like to say thank you to my dissertation committee for believing in me. Your wisdom and insight has been tremendously helpful throughout this process. Thank you to Dr. Dantley, my chair and mentor. Truly you have been an inspiration for me sense I arrived at Miami University. You have continuously challenged me to think” now what”. Thanks for pushing and encouraging me all in the same breath. To Dr. Beuschel, thank you for providing a willingness to assist in my research process. I am grateful that you never hesitated to take time out of your busy schedule for me. I greatly appreciate your help. To Dr. Terrell, thank you for your support, you were always there to tell me “you can do it”. Thank you for demonstrating confidence in me. To Dr. Saine, I am thankful for your support over the years. Your insight has served as a great benefit to me.

To my proofreaders and research buddies Jim and Tim. Thank you for helping and allowing me to view my research from different angles.

Also, to Dr. Jerri Bascome-McGill former Superintendent of Dayton Public Schools; I never will forget your words of support and encouragement from the very beginning of this journey.

To my church family, thank you for being patient with me over the years, I could not have done this without you. God bless you!

Chapter I: Introduction

1 Chapter I: Introduction

“Black Theology is a theology of liberation because it is a theology which arises from identification with the oppressed blacks of America, seeking to interpret the gospel of Jesus in the light of the black condition (Cone, 1986, p.36).” In response to this quote provided by James Cone, Black Theology speaks to the societal ills of racism and classism, which in many cases have engulfed black people along with the poor in a state of hopelessness. Through the utilization of black theology, however, black people, along with others who are oppressed, can now view the Gospel of Jesus Christ as a blueprint for change in light of their own specific and personal circumstances.

According to the New International Version of the Bible (2002), the Gospel of Jesus Christ, refers to a series of four books of the Bible within the New Testament that depict the life of Jesus Christ (p.1462). On one hand, in the context of black theology, the Gospel of Jesus Christ represents hope:

In Christ, God enters human affairs and takes sides with the oppressed. Their suffering becomes his; their despair, divine despair. Through Christ the poor man is offered freedom now to rebel against that which makes him other than human (Cone 1997, p.36). According to Cone (1997), Black Theology is defined as “the need for black people to define the scope and meaning of black existence in a white society;” further it is a theology whose sole purpose is to apply the freeing power of the gospel to black people under white oppression. Black Theology is focused on the issues that blacks are confronted with on a daily basis (p.31). Cone goes on to state that “black theology is a theology of revolution (p.32).” Thus, through the interpretation of the Gospel of Jesus Christ, the oppressed have the opportunity to realize that God is also God of the oppressed.

Black Theology and its impact on education can demonstrate an ability to present a historical perspective that can eventually move the student towards an understanding that African Americans survived through their reliance on a “God of deliverance.” It was this “God of deliverance” that brought them through slavery and segregation while instilling the importance of loving the self.

This writer was convinced that this had the potential to translate into a greater appreciation of who we are, while not ignoring that God intervenes on behalf of those who are oppressed. For example, historically black institutions can be seen as paving the way for people to educate themselves, in spite of cruelties that showed African Americans were nothing more than chattel and did not have the mental capacity to excel in life.

In light of the inequality that has permeated the black experience, this dissertation will spoke to several areas that could impact the spiritual development, identity, and leadership within the dropout recovery school setting. More specifically, this dissertation addressed: “To What Effect can Black Theology and Critical Spirituality Break the Chains of Oppression Within the Dropout Recovery School Setting.”

Further, this investigation addressed the issue through the lives of two African American students who had a difficult time in their ability to matriculate through their high school experience. It should be noted that the students who were at the center of this study would be considered a part of the “out of school” youth population; in fact, they attended a Midwest community school geared toward serving the “out of school” youth population.

This dissertation also sought to define black theology in order to demonstrate how it could aid students in further recognizing a historical perspective of oppression. The study would inevitably help students learn to

3 understand the impact of oppression and how it affected their generation through issues self–hatred and low self esteem. In addition, this dissertation demonstrated how Michael Dantley’s work in “Critical Spirituality,” reflective of his work in the years 2004-2006, could be utilized as a tool to unveil spirituality in a dropout recovery school settings through a leadership framework.

The methodology section of this dissertation reflected a qualitative research design which encompassed a case study approach, specifically utilizing ethnography and a unique interviewing process, to help clarify how oppressive forces have impacted the lives of these two students. Also, this explored how anger and violence played a role in the development of these African American students in this dissertation. In

Identifying with the Oppressed

Identifying with the oppressed, spoke to the essence of black theology. Black Theology made no apology for its existence because at its core were the struggles and trials of people who have been degraded and exploited throughout the visages of time, yet many African Americans have found a way to survive. This writer, however, often wonders what was the impetus for hope and survival in the black community? How did African Americans envision change?

In this dissertation, the inference is made that black theology served as a vehicle for change; nevertheless, the oppressed people of the world can share the commonalities of their bondage circumstances and possibly come to a realization that they had to rely on a power greater than themselves to get through their struggles. Further, while capturing the hardships of the Black Experience, this work will define black theology and highlight its tenets while establishing how it can impact urban school settings.

It should be noted that the writer investigated the personal beliefs at the core of this work; while the writer himself had such a great deal of interest in Black Theology. When the writer discussed his own personal belief in Black Theology, it should be noted, the “first person pronoun” forms (“I” and “we,” for example, will be utilized).

Finally, in terms of the population being studied, attention was directed at the overwhelming number of youths who were considered dropout students, and how they serve as a vivid reminder of the impact of oppression, which will be explained in greater detail. While reflecting on the purpose of this study, this writer began to think about what truly needed to be discovered. For example, the question arises as to how the relevancy of Critical Spirituality can be determined in the urban school setting; specifically the “Drop-Out Recovery” setting.

Clearly, when this writer considered what made it important to conduct such a study, the level of personal interest in the research conducted by Michael Dantley in the area of critical spirituality was of clear significance. Also, again, this writer’s personal desire was to understand the history of oppression through a theological lens, undoubtedly lead to the work of theologian James Cone in this research.

This writer believed that education needs radical reform if educators and society in general are going to get to the essence of understanding what youth need today. Education must be a vessel to transport African American students into areas or places that have been deemed off limits to aspiring black youth.

The desire to become a better society lies in the ability to prepare students for the future. It is important to be reminded of the words of Paulo Freire (1970), who stated: “I have seen education enable students to perceive critically the way

5 they exist in the world; to see the world not as a static reality, but as a reality in process, in transformation” (p.71).

Without question, educators and society in general must begin to take methods of “business as usual,” and urgently transform them in order to counter the educational crisis in this nation. This is a transformation that can begin with students, especially those students who are a part of this study, and who may been written off and/or deemed as a menace to society. Without question, the educational system in America calls for change: change that does not necessarily begin with just new buildings or even new books, but addresses the mindset of those served, the urban student.

Internally, the impetus for change has to begin with the mind. There is a portion of the Bible “….that states “be ye transformed by the renewal of your mind (Romans 12:2).” These words can be a possible catalyst for this renewal process, though the question still must be stated: “why black theology?”

It was argued here that black theology spoke to those moments of inadequacy that many youth are facing. For example, an attitude of hopelessness for those oppressed is nothing new, yet when one does not have the wherewithal to see God in light of his/her own oppression it becomes critical. For example, the oppressed often struggle to find their way because many suffer from an identity crisis that often clouds their understanding of who they are and the relationship they have with God. For example, bell hooks (2003) states that

Using the Bible as a source for self-esteem, black folks were able to counter the white supremacist insistence that they were less than human. The recognition of their essential humanity enabled displaced Africans to recover the will that enslavement had endeavored to break. From the testimony of slave narratives it is evident that enslaved black folk often experienced intense despair engendered by overwhelming feelings of powerlessness. Since the

intent of colonization and slavery was to strip the slave of all agency, religious experience that enabled black people to identify with enduring the suffering of bondage while maintaining one’s hope was life sustaining (p.107). Black Theology can help to provide an historical overview of the crisis in America and the world abroad when it speaks to oppression. Though black theology provides a historical context for oppression, James Cone was instrumental in creating yet another voice of liberation during the Black Power Movement; it is important, first, however, to consider the history of black theology.

Black Theology arrived on the scene due to the failure of white religionists to relate the gospel of Jesus Christ to the pain of being black in a white dominated society (Cone, 1986, p.5). Ideally, black theology can trace its origin back to the mid 1960s, developed out of the social and religious history of African Americans in response to the dominant society (Coleman, 1993 p. 71). Black Theology essentially derived out of the Black Power Movement.

Another question that comes to the forefront is how does black theology impact student consciousness and their understanding of oppression? This dissertation will seek to answer the previously mentioned questions; additionally, the following chapters will explain the theories of specific interest in this study, such as critical spirituality and black theology.

Chapter Three detailed the research methodology, and chapter four encompassed findings from the research. Finally, Chapter Five centered on the writer’s aspirations and emphasized the need for future study and research.

Research Questions

The following reflects research questions that were chosen for this study.

Research Question I

How does emotional intelligence/anger management training address issues of student behavior in the dropout recovery setting?

Research Question II

How can black theology raise the students’ level of social consciousness and understanding of oppression?

Research Question III

How does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting?

Chapter II: Review of Literature

What is Black Theology?

The purpose of this study was designed to uncover “to what effect can black theology and critical spirituality break the chains of oppression in dropout recovery school settings.” Can the two theories work together in such a way to bring about reform in the urban school setting? Its introduction into the lives of administrators and students served as a platform to break away from the traditional way of educating youth through the practices of the “Euro-centric” perspective that oftentimes leaves many African American students with hopelessness within the urban school setting.

For example, it is the experience of this writer that, within the urban school setting, many students had feelings of inadequateness. The writer witnessed students give an account of the current educational system had been shrouded with teachers who tell them that “you are here to learn from me and it does not make a difference if you do or not because I have my education.”

What type of message does that send to those young people who are a part of the disenfranchised, economically disadvantaged, and low esteem population? The writer spent over ten years in urban school settings where the spirit of young people were broken and many of them acquired lifestyles that often lead to a course of destruction. It was the researcher’s goal to introduce a fresh perspective that not only promotes revolution through administrative action, but also sought to demonstrate to African American youth that there was a reason for their feelings of hopelessness and inadequateness.

However, light must be shed on how they arrived at this type of thinking. African American students must begin to understand the impact of oppression and how the chains can be broken. This undoubtedly, will serve as a two-phase study that will examine why youth are so angry with themselves and the community in which they live and how the training model dealing with anger management and emotional intelligence was used to their benefit.

The study also addressed how black theology and critical spirituality was used as a way of providing a historical view on the origin of their oppression and ultimately a way by which the represented leadership within the dropout school setting established a learning community that came into a greater sense of the self and a raised level of consciousness.

Specifically, the setting for this study derived in Midwest where the writer served as an administrator. The writer served students who had been given the label of dropout recovery students. These students range from ages 14-20. However, for this particular research, the writer engaged students ages 18-20.

The school where this writer worked was officially recognized as a Dropout Recovery School. The researcher’s work in this setting involved some occasional interaction with students yet it appears that so many of them were dealing with issues and challenges of home and social life. Since the school’s inception, many of the students have been directly and indirectly involved in acts of violence outside of school hours. Nevertheless, there are issues of anger that need to be addressed and I will conduct training sessions in the area of anger management to begin breaking down the barriers that have blocked many of the students from excelling in the urban school setting.

It is the writer’s intent to aid in raising the level of consciousness of students by utilizing black theology and critical spirituality which will be defined

11 later in the chapter. In order to use black theology as a point of discussion, the researcher had to first define the term. According to Cone 1993, “Black Theology is the theological arm of Black Power, and Black Power is the political arm of Black Theology while Black Power focuses on the political, social, and economic condition of black people, Black Theology puts black identity in a theological context."

It is through this theological context, that a voice for the disenfranchised has been established. Black Theology has positioned itself to challenge the status quo of the religious tradition. Without question, black theology speaks to the social ills that have kept people of color away from a true freedom experience. The true freedom experience can be viewed in light of being empowered to speak out against societal constraints which have crippled the intellectual and spiritual growth of many African Americans.

It is the true freedom experience allows the oppressed to have relationship with God in lieu of their struggles. For example, the task of black theology is to analyze the nature of the Gospel of Jesus Christ in light of African Americans so that they will begin to see the gospel as inseparable from their own dehumanizing condition which in turn creates the impetus for freedom (Cone, 1986 p. 5).

Historically, using slavery as an example, Christianity has, in many cases, had a forced perspective of “African Americans at the hands of some white slave owners.” For example, many blacks were told consistently to embrace their freedom in some sort of post-life experience. Oftentimes this was referred to as “Pie in the Sky” religion which spoke to fanciful notion s; ludicrous concept; the illusory promise of a desired outcome that is unlikely to happen (Cone, 1986 p.97). It is no secret that blacks were often told and encouraged to reap life’s reward in the afterlife.

However, black theology challenges and/or argues the contrary to this notion. According to James Cone (1986), “the pie in the sky” reflects the mindset of the slave who often viewed his/her citizenship in heaven in spite of white dominated society not recognizing them as citizens on earth (p.97). It would be in heaven that they would embrace their citizenship. Nevertheless, black theology places freedom and liberation in the light of the now because it is the Creator who identifies with the pain of the oppressed.

Historically, black theology has gone through an evolutionary process. For example, first, it emerged as a conscious discipline during the mid-1960s when radical African American ministers began to reflect on the meaning of the Civil Rights and Black Power movements within the African American communities of the United States. It underwent a second phase roughly during 1970 to 1975 when African American theologians took their case to Euro- American colleges, universities, and seminaries.

It began a third phase when it focused on global issues in relationship to African American communities in the United States (Coleman, p. 70, 1993). Though black theology has placed its emphasis on various arenas, the notion of justice still remains a vivid fixture in the minds of the oppressed. The oppressed, wherever they may be can embrace black theology as method by which the Creator hears the cry of the downtrodden.

The tenets of black theology involve a series of interpretations that speak to a God of the oppressed. However, in order to understand black theology, we must first understand Christian Theology. According to Cone (1986), “Christian Theology is a theology of liberation. It is a rational study of the being of God in the world in light of existential situation of an oppressed community, relating the forces of liberation to the essence of the gospel, which is Jesus Christ (p. 1).”

Ideally, Christian Theology with its influence on black theology moves black theology toward allowing the oppressed to conceptualize their own struggles in parallel with those stories of the Bible. For example, the Israelites being held in captivity while in Egypt would be a prime example. Specifically, people who have been disenfranchised, have the opportunity to now identify with these biblical stories. Further, when one begins to understand black theology, in light of white theology, there is a significant difference.

For example, white theology serves as theology for the oppressor, giving religious sanction to the genocide of the Amerindians and the enslavement of Africans (p.4). For many years blacks were not allowed to view their authenticity in Bible. The role in scripture was simply to be subservient to their master. Nevertheless, black theology clearly has identified itself as a mechanism for empowerment on behalf of the oppressed.

Understanding the Tenets of Black Theology

One of the tenets of black theology revolves around the notion of blackness. Blackness in this context does not merely emphasis blacks are the only sufferers of society alone, but it takes into account that blackness is an emphatic reminder of what oppression has meant to America (Cone, p. 7 1986). Blackness ultimately represents those victims of oppression who realize that the survival of their humanity is bound up with liberation from whiteness (p.7). Without question, black theology represents a precedent for survival. It spews the struggles often associated with oppressive forces who predicate themselves on trying to strip away one’s humanity.

Yet another tenet of black theology places emphasis on survival. According to Cone (1986), to speak of black theology as survival theology refers to the condition of the community out of which black theology arises. Cone

14 further states that we can distinguish three characteristics of the black condition; “The tension between Life and Death, Identity Crisis, and white social and political power (p.11).” This “Tension between Life and Death” involves the black community posing the question of “When will the white overlord decide that blackness in any form must be exterminated (p.11)?”

What predicates this current thought is that the black community has been reminded of the dominant culture’s attempt to annihilate cultures that are contrary to status quo way of life. bell hooks (1995), on the one hand speaks to this annihilation of the black community which is spawned by the undercurrent of white supremacy. However, the black community in many cases has internalized this notion of inferiority by embracing self-hatred, yet finding a way to break free this self-destructive mindset. For example, she states:

“Reading Franz Fanon and Albert Memmi, our leaders began to speak of colonization and a need to decolonize our minds and imaginations. Exposing the myriad ways white supremacy had assaulted our self- concept and our self-esteem, militant leaders of black liberation struggle demanded that black folks see ourselves differently-see self –love as a radical political agenda. That meant establishing a politics of representation which would both critique and integrate ideals of personal beauty and desirability informed by racist standards and put into place progressive standards, a system of valuation that would embrace a diversity of black looks (119).” It is this tension that creates a sense of anxiety for the black community which spawns the attitude that extermination can occur at any given moment based upon the history that has been demonstrated. Secondly, Identity Crisis can be viewed as a characteristic of the black condition. For example, Cone indicates that there is more at stake for survival than mere physical existence (p.12).

Further, those who are African American should have knowledge of the historical implications of America. According to Cone (1986), “blacks should

15 understand what it means to be a nonperson, a nothing, a person with no past, to know what black power is all about (p.12).” These are feelings and positions in society that have been deeply rooted in the experience of disenfranchised people.

The feelings of nothingness have been a direct result of societal constraints such as Jim Crow Laws, segregation, and various other racial antics. According to bell hooks, issues of skin color and cast were highlighted by militant black struggle for rights. Further, the slogan “Black is beautiful” worked to intervene in and alter those racist stereotypes that had always insisted black was “ugly, monstrous, and undesirable.”

One of the greatest accomplishments of the black power movement was the dismantling of color hierarchies (p.120). The Identity Crisis also reflects a manner by which the community remembers and understands the past. Ultimately, it raises the level of black consciousness uncovering a past destroyed by slave masters (p.12). Herbert Apetheker has indicated: “History’s potency is mighty. The oppressed need identity and inspiration; oppressors for justification, rationalization and legitimacy; nothing illustrates this more clearly than the history of the American Negro people (p. 12).”

Historically, the black community has seen its share of racially motivated attempts to maintain the position of whiteness. Nevertheless, it is through realizing the horrors of the past, blacks will begin to discover the greatness that lies within. The greatness that lies within reflects thought that in spite of circumstances, disenfranchised people appreciate who they are. The “who” in this instance reflects a history of a people who survived its own Holocaust Experience, where many lives were subjected to the cruelest form of dehumanization known to the Western Hemisphere.

Life as many black people know it today, may not demonstrate a historical understanding of oppression committed by the dominant culture. However, life represented now is undergirded by oppression that exist through black on black crime, male and female relations, and a failing educational system which can bring about feelings of what Cone has described as a nonperson. These feelings of being a nonperson can be trumped by a spiritual awakening and a raised level of consciousness that can allow them to succeed in spite of societal roadblocks.

The black community has demonstrated an ability to survive, yet there is another perspective that still needs to be examined in this context. The perspective of whiteness, for example, “white Americans have tried to convince themselves that they have been innocent onlookers of history, but black Americans evaluate the history of this country differently (p.13).” For example, there have been two different schools of thought that have evolved out this context; many blacks believe that whites have deemed blacks as being on the outside of humanity and they were simply viewed as animals.

Further, it was the institution of slavery that has perpetuated the thought that the enslavement process was best for blacks and society as a whole (p13). It is this same thought that has spawned a view of white privilege which has naturally created a since of entitlement where the dominate society has demonstrated that this nation was not built on the backs of the enslaved.

According to Cone (1970), when labor no longer needed blacks they were streamlined into society under the guise of a so-called freedom, the freedom to thrive in a society that attempted to destroy them physically and spiritually (p.13). The plot to destroy a people physically and spiritually has been evident throughout the history of time where blacks experienced an attack on the institution of family through slavery. For example, families were separated from

17 one another, people were stripped of their culture, and self-worth was reduced to mere property of the slave master.

Historically, slavery in the Western Hemisphere was known as the most brutal and dehumanizing process known to mankind. Ideally, one cannot deny that the psychological effects of slavery has transcended throughout oracles of time. The psychological impact in many cases has been the most damaging. Without question, we cannot ignore the fact that the educational system from which we received formal training has been instrumental in maintaining a permanent underclass through the colonization of the mind. For example, Garter G. Woodson stated:

“The so-called modern education, with all its defects, however does others so much more good than it does the Negro, because it has been worked out in conformity to the needs of those who have enslaved and oppressed weaker peoples…No systematic effort toward change has been possible, for, taught the same economics, history, literature and religion which have established the present cod of morals, the Negro’s mind has been brought under control of his oppressor (Akbar 1998).” Akbar goes on to say that an effective education system must be rooted in the validity of its students (p. 5). The writer is of the frame of mind in that African Americans have to begin establishing educational opportunities for our students that will aid in moving them toward a greater sense of self.” He goes on to indicate that, we can not ignore the fact that the black community continues to suffer from the remnant of past oppressive experiences which have created issues in the home and social life (p.5).

For example, the lack of parental presence along with black on black crime has been noted as a direct result of the institution of slavery. Nevertheless, a resilience to survive has been made evident in the black community through an ability to succeed in spite of the odds. The desire to survive has caused in many

18 cases a determination of self-reliance where the black community has created its own businesses, schools, and institutions of higher learning. The realization of slavery has not totally defeated the necessity to defy the odds.

A Movement Towards Self-Reliance: The Philosophy Marcus Garvey

This notion to defy the odds in spite of societal circumstances has generated an attitude of self-reliance. Marcus Garvey was instrumental in perpetuating this attitude in early 1900s. For example, Garvey undoubtedly believed that one of the reasons why the Negro harbored feelings of inferiority was partly due to the educational system in America.

During the beginning of his youth, Garvey became active in Social Reform in Jamaica at the age of 14, participating in the Printers Union Strike. Upon his departure from Jamaica, Garvey had the opportunity to visit Central and South America, realizing that black people globally were victims of injustices (p.23). This seemed to have ignited a flame within Garvey to speak out against the injustices of the dominate culture. Therefore, in 1914, Garvey established the Universal Negro Improvement Association. The tenants of the UNIA included the following:

• To establish a Universal Confraternity among the race.

• To promote the spirit of race, pride, and love.

• To reclaim the fallen of the race.

• To administer to and assist the needy.

• To assist in civilizing the backward tribes of Africa

• To strengthen the imperialism of independent African States.

• To establish Commissionaires or Agencies in the principal countries of the world for the protection of all Negroes, irrespective of nationality

• To promote a conscientious Christian worship among native tribes of Africa.

• To establish Universities, Colleges and Secondary Schools for the further education and culture of the boys and girls of the race.

• To conduct a world-wide commercial and industrial intercourse. (p. 25).

These objectives brought a breath of fresh air to thousands upon thousands of Black Americans. This breath of fresh air arose out of a condition of chaotic times within the United States of America. Garvey realized that the African American Community was in need of leadership and not the type of leadership that was grafted by the dominate society.

According to Garvey, one should never allow any other race to preside over your affairs. If they come as visitors, they must conduct themselves as visitors. They must never have any executive control over you in your affairs because they will always say and do things to suit themselves as against your interest even though they profess the greatest amount of friendship. (Hill and Bair 1987). Garvey believed that the African should be entitled to his or her own leadership and as a result this would spring forth the race’s own identity.

However, Molefi Kete Asante (1998), speaks to the barriers that have been instituted in order to deter any form revolution or identity to take shape by saying:

“Beyond this, however, is the fact that certain political constructs impose definite limitations in concepts and content on all discourse about reality. Out of these limitations the oppressed, non free people, who are exploited by ruling classes, those whose wills are enjoined, are challenged to struggle against a structural discourse that denies their right to freedom and, indeed, there right to existence (1998, p.115).”

For an example, society in the early 1900s represented a system that predetermined the lives millions of African Americans (1999, p.120).

The American Dream for people of color was oftentimes not a part their reality because society had previously grafted the road in which the oppressed would have to travel. This concept dominated America’s Educational System; therefore, Garvey provided an alternative for the marginalized of this nation. Garvey believed in offering instruction both popularly and institutionally, with the dual goals of reaching a wide audience and establishing educational facilities. (Hill and Bair 1987, p. 24).

Specifically, one of Garvey’s early goals was to create an industrial training institute for blacks in Jamaica based on the Tuskegee model. However, the core of Garvey’s theory of education, emphasized self-culture as precursors to good race leadership which emulated the classical model of education, where the training of the child is the basis of virtue, and virtue in turn is the necessary requirement of statesmanship (p.24).

The curriculum of The Garvey Schools included examinations in the geography of Africa, mathematics, reading, writing, automobile repair, and training for commissioned officers in the UNIA military regime, which was known as the Universal African Legion. These were yet only a few of the aforementioned subjects offered. Pride in the Negro Race was a major thrust

21 behind the establishment of Garvey’s Movement; therefore, in 1937, he established the School of African Philosophy. Garvey noted:

“The School of African Philosophy has come into existence after twenty-three years of the Associations life for the purpose of preparing and directing the leaders who are to create and maintain the great institution that has been founded and carried on during a time of intensified propaganda work. The philosophy of the school embodies the most exhaustive outlines of the manner in which the Negro should be trained to project a civilization of his own and to maintain it (p. 34).”

The School of African Philosophy may have served as an institution that would aid in countering the severe effects of “whiteness” which ultimately produced feelings inferiority and worthlessness in the hearts of African Americans. In essence, Garvey’s school was geared toward creating “African agency” as defined by Asante that would raise the revolutionary spirit of the oppressed. For example, Afro-centricity provides a set of facts highlighting the events and phenomena in such a way that a more valid interpretation of the agency of African people emerges even in the circumstances of oppression (1998, 43).

The School African Philosophy along with the Garvey Movement essentially provided hope to a million followers who strived to create voice within a dominate regime which practically stripped the marginalized of their cultural, economic, religious, and educational aspirations. However, through the efforts of

Garvey and other proponents of liberation, society could no longer ignore the voices of the oppressed.

Thus, “afrocentricity provides the shuttle between the intransigence of white privilege and the demands of African equality; without such a conduit there can be no understanding of African agency and hence no meaningful negotiation of relationships between blacks and whites (1998, p.41).”

The ultimate goal of the Garvey initiative was the pursuit of Black America to relocate back to Africa. Therefore in the year 1920, Garvey established the Black Starline, which was the name of UNIA’s shipping company (Dubois 1922). Garvey had three ships in his possession. These ships were used for trading purposes in and around the West Indies. The fleet of ships would ultimately be utilized for the purpose of migrating blacks back to Africa in order to establish a state of their own.

Marcus Garvey’s efforts in America would in turn produce well educated and industrially sound men and women to develop the land in Africa that would be set aside for African Americans. However, in 1922, the Black Starline Operation came to an abrupt end when the U.S. Government indicted Garvey on fraud charges. This appeared to indicate the beginning of the end of the Garvey Movement in America.

Without question, the Universal Negro Improvement Association rose out the depths of oppression; however. Though Dubois and Garvey served as trailblazers for the justice of the Negro Race, their philosophies on race were quite different. Dubois wanted black people to be accepted into American Society and he believed that the intellectual elite of the black community should lead them in this direction (White 2003, p.26).

One might say that the philosophy of both Garvey and DuBois derived from a response to dominant society. Dubois on the other hand, advocated blacks assimilating back into mainstream society. The mainstream was consistently oppressive but DuBois was willing to take the best and brightest individuals the black community had to offer and utilize them to raise the awareness of blacks in America while leading the race to greater heights.

Dubois appears to convey a message of African Americans assimilating into mainstream society rather than the separatist philosophy of Garvey. Nevertheless, Garvey promoted, leading the masses of black people towards black purity of race and culture through Black Nationalism (1). Ideally, Garvey and Dubois views derived from an integrationist and separatist perspective. Garvey, though breaking away from the grasp of bureaucracy, demonstrated signs of representing an autocracy.

An autocracy demonstrates an absolute government, where power is held by an individual or small group and supported by control of critical resources, property or ownership rights, tradition, charisma, and other claims to personal privilege (Morgan 1997,p.157). Garvey was extremely strict in the management of his organization. The Garvey Movement had over a million members. Within its confines it resembled an army.

Garvey’s influence on African Americans was extremely profound and oftentimes is overlooked by modern day historians. However, one could not ignore the fact that Garvey subconsciously took on the mindset of the oppressor. For example, Garvey believed that one of the attributes of the U.N.I.A. was to so call “civilize the backwards and savage tribes of Africa (Hill 1987, p.28).”

What does this say about mentality of this great leader? W.E.B. Du Bois alluded to Negro having sometimes taken on the mentality of the oppressor. This form consciousness was known as the “transference of consciousness (Du Bois 1930, p. 33).” One could say that in one respect Garvey was a victim of whiteness that subconsciously resulted in solutions of liberation for the oppressed.

Overall, the impact that the UNIA had on black America in the 1920s was extremely profound. It was estimated that their membership reached one million. Without question, this would solidify the Garvey Movement as one of the largest of the Twentieth Century.

To many, Garvey’s views may have appeared to be extreme; nevertheless, his strategy was ahead of his time. The 1920s served as a time where the shadow of Jim Crow loomed. Garvey saw the injustices of the world and lived to provide hope to the African in America. Though he was disliked by many, he earnestly gained the respect of the global community. The Garvey Movement would have an impact for generations to come. African American leaders such as Malcolm X and Huey P. Newton echoed the message of Garveyism.

Every man, woman, boy and girl should have the right to self- determination. Race should not serve as a stumbling block for societal advancement; however, it should serve as a catalyst for distinctive contribution. Garvey sought equality for African Americans that would in essence allow black America to affirm its place in the world. Garvey viewed the Negro Race fighting to stay alive while witnessing hope fading away. Garvey knew that this way of life was unacceptable; he knew the consciousness of black America had to be awakened.

Without question, the U.N.I.A. resembled an organization that broke from societal normalcy to reach an environment that was not mechanistic but would present the opportunity for freedom to take shape. It is quite apparent that the status quo was quite concerned about the break from their oppressive system. Therefore, as a result, we see the powers that be try and do whatever necessary to stop the progression of the organization such as the U.N.I.A. The Garvey Movement represented an organism that had various units that broke from the whole in order to reach the masses that could not separate itself from the current stronghold of oppression.

Further, survival was the aim of this organization where liberation of the mind, soul, and spirit was a tenet of success. Ultimately, the goal was to one-day return to Africa and function as a society of the free.

Undoubtedly, this was a fight for survival in ruthless and wicked times. Cornell West in his book “ Race Matters” said it best: “The genius of our black foremother and forefathers was to create powerful buffers to ward off the nihilistic threat, to equip black folk with cultural armor to beat back the demons of hopelessness, meaninglessness, and lovelessness" (West 1993, p.37).

Garvey spoke out against the injustices placed upon the Negro race. Though extreme to many, Garvey catapulted himself into the company of revolutionaries. He spoke with a victorious zeal for life, which transcended the minds of 1 million people into a land of promise. The opponents of racism relentlessly tried to break the spirit of Garvey. Through many trials he was able to maintain his dignity without making any apologies for whom he was and what the UNIA represented.

The back to Africa movement raised a great deal of suspension by the Government of the United States, specifically as it relates to the FBI, who was led by J. Edgar Hoover who sought out to investigate the activity of Garvey (p.37). Garvey was a man who knew that the opposition was following closely behind, but this did not seem to thwart the plans of moving toward Africa. With the elimination of the Black Star Line and a series of federal charges, Marcus Garvey died in the year nineteen hundred and forty, leaving a legacy for those who would soon follow the path of self-determination and equality amongst racial lines.

His commitment to serve was marked by the following words: “I do not speak carelessly or recklessly but with a definite object of helping the people, especially those of my race, to know, to understand, to realize themselves” (Hill and Bair 1987).”

The Realization of Self-Hatred

This writer believed that there was something systemic that caused African Americans and people of the African Diaspora to not understand themselves to an extent in which they have turned from within and created a mechanism of self-hatred where there is a mindset that speaks to generational self-hatred. The question that persists is, “where did this originate? How have we arrived at this point where African Americans are misguided and misinformed about what their greatness represents?”

In order to examine the rationale behind this behavior, it is necessary to learn how to understand the impact of the past.

For example,

“The black slave after receiving this indoctrination shall carry on and will become self refueling and self generating

for hundred of years, maybe thousands. Don’t forget you must pitch the old black male vs. the young black and the young black male against the old black male. You must use the Dark skin slaves vs. the light skin slaves and the light skin slaves vs. dark skin slaves (Lynch 1712, p. 9).”

This statement by slave owner Willie Lynch, reflects the making slaves in America. The implications of this message still speak relevancy today where there is an element of hatred that exist among African Americans. This impact of self-hatred has resulted in black on black crime.

For example, according to Wade Nobles (2006) homicide is the leading cause of death among African American males 15-24. Further, African American males comprise only 6% of the total population of America yet they account for 34% of all the murder victims (p. 170).

Secondly, African American population consist of 12% of the total population, it accounts for 46% of the prison population (p.170). The result of such alarming statistics brings to the forefront the importance of liberation that ultimately can aid of breaking the chains of oppression. In a time where oppression exist, there needs to be an establishment of voice that speaks to the social and emotional impact of self–hatred, created by impact historical oppressive implications.

As Malcolm X stated, “We have to change our own minds…. We’ve got change our own minds about each other. We have to come together with warmth…” Malcolm X speaks to the stark reality that African Americans have come to hate themselves. When embracing this statement, this writer thought of the statistics of black on black crime, drug

28 abuse, and even domestic violence where African Americans have internally contributed to the destruction of our communities.

The question is why? How is it that African Americans have evolved into such disheartening circumstances? Some scholars, such as Dr. Niam Akbar, have indicated that African Americans suffer from a psychological impact of slavery where “we find ourselves struggling to break the hold it has psychologically on our mindset.” However, what happens if somehow African Americans evolve into a mindset where it is possible ultimately begin to “love ourselves, our blackness.” According to bell hooks (1995), “In a white supremacist context, loving blackness is rarely a political stance that is reflected in everyday life. When present it is deemed suspect, dangerous, and threatening (p.148).”

This writer agreed with hooks in sense that any sign of consciousness ultimately poses a threat to a supremacist power structure. Further it appears that behavior contrary to loving blackness is often herald in the black community. For example, hooks indicates “with the television on, whites were and are always with us, their voices, values, and beliefs echoing in our brains (p.148).”

It is this reminder of the colonizing mindset, which passively consumes and undermines our capacity to resist white supremacy by cultivating oppositional world views (p.110). Further, blacks do not identify with the experiences of whites in real life or have intimate relationships with them; these boundaries are crossed when we sit facing the television (p.111).

For example, the media has controlled the images portrayed in film and /or television where blacks have deemed roles of subservience and crime oriented in nature. Television and movie viewers have witnessed this in movies such as “Gone With the Wind” and “Training Day” where Hattie McDaniel and Denzel Washington, won Oscars for their roles respectively. Unfortunately, these images over time have impacted the black community in such a way that it has infiltrated the psyche of student life where students have now embraced the images of the stereotypical pimp, pusher, gang member, etc. Undoubtedly, these are images are lived out by many African American students, and directly contributed to the deterioration of the black community.

According to bell hooks (1995), James Cone urges folks to understand blackness as an ontological symbol that is the quintessential signifier of what oppression means in the United States. Further, Cone calls upon both white by choosing to value, indeed to love, blackness and blacks and all other groups to stand against white supremacy (p.149).

Cone also suggests:

“Most whites, some despite involvements in protest, do believe in “freedom in democracy” and they fight to make the ideals of the Constitution an empirical reality for all. It seems that they believe that, if we just work hard enough at it, this country can be what it ought to be. But it never dawns on these do-gooders that what is wrong with America is not its failure to make the Constitution a reality for all, but rather its belief that persons can affirm whiteness and humanity at the same time. This country was founded for whites and everything that has happened in it has emerged from the white perspective…What we need is destruction of whiteness, which is the source of human misery in the world (p.149).”

Not only should society be intentional about ridding itself of white supremacy, it should be just as intentional about embracing or vividly becoming tolerant of respecting blackness as well. Black Theology can serve as that vessel of empowerment which can aid in breaking down those barriers of whiteness and creating voice within the black community.

Establishing Voice Through Black Theology

Black Theology in its inception served as a voice for not only African Americans but also for the disenfranchised of the earth. Based out of a theme of liberation for those who have been held captive by the dominate society, there are individuals who have expressed there discontent with Black Theology. For example, Ron Rhodes in his critique of black theology indicates scholars who make black experience all- determinative have, in a way, made the same mistake some white racists did during the days of slavery - only in reverse. Just as some whites imposed their "experience" as slave masters onto Scripture in order to justify slavery, so some blacks have imposed the black experience onto Scripture to justify their radical views on liberation. Both positions have erred. For blacks to use such an experience-oriented methodology is to condone the very kind of method used by those who enslaved them. In my thinking, this is self-defeating at best (Rhodes 1991, p.8).

Though Rhodes speaks to a role reversal of sorts, the question that persists is where is there room for the oppressed to associate or identify with a God that under stands their circumstance? It appears that whenever African Americans take the risk of grafting out their own identity, the

31 dominate society has a challenge with this. Rhodes indicates that Black Theology is “self-defeating at best (1991).”

How is it self-defeating when the dominate society has lived amongst the privilege of the society? A people identifying with a liberating God is nothing new. In fact, the book of Exodus is renowned for highlighting the injustices placed against the people of Israel. Black Theology is not merely a vehicle to justify racism for yet another version of the same. Further, racism is promulgated by those who may be viewed as the oppressor; nevertheless, how can one be deemed racist if it has not experienced societal oppression.

To call the oppressed a racist does not make sense. For example, Webster defines racism “as an excessive and irrational belief in the superiority of one’s own racial group (Webster 1975, p.599).” How can the oppressed demonstrate their superiority when historically, they have been conditioned to believe that they are inferior? The moment voice is created out of struggle this could serve as threat to the current power structure if not detected and perhaps thwarted early on.

In the spirit of creating voice, theologians that would agree that Black Theology should not only speak to the experience of Black people yet should encompass a theme of unity rather than division between the white and black race for lack of a better term.

Ideally there is only one race; nevertheless, for the sake of this argument, this writer will frame the argument as such. For example, according to Deotis Roberts (1971), in his critique of Black Theology, Roberts reminds us that black theology should work to unite black men

32 while also reconciling both black and white together in a theme of unity (p. 56). Contrary to this thought, James Cone states:

“The vagueness of the terms “black” and “white” is intentional and I think necessary. While I do not minimize the need for logical consistency, there are times when rationalistic logic breaks down. This is especially true when one is dealing with concrete historical experiences that are not universal. There is the situation of the oppressed as they reflect theologically upon the significance of their oppression and liberation. Because oppressors are the persons who devise the language tools for communication, their canons of logic do not include a form of the oppressed. “meaningful discourse” is always language which does not threaten the powers that be (Hordern, 1971 p.6).”

Roberts echoes what many white theologians have expressed in terms supporting a universal approach to Christianity which in many eyes should be void of one’s experience, in this case the black experience. This so-called “meaningful discourse” historically has made an attempt to silence the voice of the oppressed by shrouding Christianity in a “Pie in the Sky” Theology.

For example, Christianity has been presented to African Americans as “you will reap your reward in heaven”. Black Theology seeks to expose the agenda of dominate society through stating that there is a liberating God for the disenfranchised of the earth. The liberating God who recognizes their pain and will deliver them from the hands of the oppressor, ultimately how can societal powers minimize over four hundred years of dehumanizing oppression and allude that one should view God in light of their own struggle.

How ironic it is for those of the Judiac Tradition to remind the world of the Holocaust, yet when African Americans speak of slavery it

33 becomes a point of contention. According to Cone (1971), the universal has no meaning independent of the particular . When people suddenly emphasize the universal element of Christianity, they minimize the every experience which defines the universal. Blackness then must, without condition, refer to black-skinned people who bear the scars of oppression; and whiteness must refer to the people responsible for that oppression. That must remain the starting point for all talk about God and man in a society where color is the defining point of humiliation (p.3).

Defining Spirituality and Critical Spirituality: Raising the Level of Consciousness

Spirituality in dropout recovery school settings presents itself as a compelling challenge. For, example, many do not know how to delineate between what is considered religion and what is considered spiritual. Specifically as this relates to youth, more and more teens are finding themselves being dragged into a media vacuum that has no regard for their well being, but simply lends itself to the destruction of urban schools. Many students are torn between what is considered socially acceptable as opposed to what the internal self says when faced with a moral dilemma.

Nevertheless, there are an abundance of the students who cannot even fathom this thought because they have not been exposed to the libratory attributes spirituality.

Thus, the administrative leadership of schools must be more intentional in establishing a precedent for change within the dropout recovery school setting

34 through critical spirituality and somehow find a way to allow it to trickle down where it meets the student where he or she is and provides the impetus for change.

The climate of many dropout recovery school settings is shrouded in array of uncertainty, doubt and lack of self awareness. Students now stand in the midst of an identity crisis which will perpetuate behavior that is media driven and the images viewed in urban culture, permeate the notion of what is popular in the eyes of many. The many being representative of students who applaud behavior that is associated with violence, no regard for the value of life, the disrespect of womanhood, and disillusioned notions of manhood.

How did society arrive at this point? What could possibly be missing from the make-up of many of our urban schools today? Specifically, in order to answer any of the previous questions mentioned, schools must be viewed from a critical lens in order to conceptualize the catastrophic breakdown of many urban schools in America.

For example, Freire (1972), utilizes reflection in a way to bring about purposive tactics of the dehumanization processes that keep the oppressed from realizing their own potential (p. 100). Freire indicates further that: “Men, as beings in a situation find themselves rooted in temporal-spatial conditions which mark them and which they also mark. They will tend to reflect on their own ‘situationality’ to the extent that they are challenged by it to act upon it (p. 100).”

Dantley (2000), indicates that it becomes crucial for one to transcend his/her situationality in order to reflect upon it (p. 17). Through reflection the leadership can realize their own bondage and find ways to search the inner-self for solving their own oppression. True change or liberation can only take place when administrators can do the following: no longer be submerged under the

35 trappings of situation, evolve into emersion through reflection, and eventually allowing emersion to articulate one’s existence absent of bondage of the situation (p.18).

According to Freire (1972), this accentuation of students’ results in what Freire calls the ability to intervene in the reality. Reflection becomes critical to the process as administrators reflect from within and find that power greater than themselves that will deliver them into a level of consciousness. Through exclusionary practices in dropout recovery school settings, administrative leaders have not been given the autonomy to spiritually express themselves. Spirituality is not religion but serves paramount in one’s ability to conquer those feelings of inadequateness and hopelessness: “Spirituality has given specifically, people of color the impetus to create, innovate, and transform infirming deprecating conditions in which they have to endure (Dantley, 2005, p. 655).”

Further, Dantley (2000), indicates that it becomes crucial for one to transcend his/her situationality in order to reflect upon it (p. 17). Through reflection the leadership can realize their own bondage and find ways to search the inner-self for solving their own oppression. True change or liberation can only take place when administrators can do the following: no longer be submerged under the trappings of situation, evolve into emersion through reflection, and eventually allowing emersion to articulate one’s existence absent of bondage of the situation (p.18).

Another component of critical spirituality is deconstructive interpretation where the school leader contends with resolving substantive inquiries such as how he/she can make schooling meaningful for those who have been marginalized and discounted by the culture traditionally served by the educational process (p. 655).

This method of strategizing can bring into fruition the mission to mobilize and create voice for all who are suffering from some form of systematic oppression whether its sexism, racism, or classism. Without question, one of the major barriers in dropout school settings is the struggle with binary opposition.

For example, W.E.B. DuBois (2003 ), suggests that specifically African Americans struggle with double consciousness (p.37). The oppressed oftentimes have to find ways to survive which may bring about survival skills in the mainstream while also enduring life within the context of their own communities (Stewart, 2005, p.14). School leaders in urban school settings who come into an awareness of spirituality can produce a language that speaks of revolution while not compromising their views by hearing overtones of what society labels as an ideal school district.

A most profound statement from W.E.B. Du Bois depicts a time where few individuals were courageous enough to stand-up on behalf of the oppressed; Du Bois (2003) stated: “The problem of the twentieth century is the problem of the color-line, the relation of the darker to the lighter races of men in Asia and Africa, In American and the islands of the sea (Du Bois, 1903, p. 3)”

Notably, Du Bois was a trailblazer for justice in the twentieth century. Nevertheless, those timeless words of Du Bois still resonate in the minds of the freedom fighters of today. It is hard for one not to be considerably moved by Tommy Lott’s critique of Du Bois’ “The Invention of Race.”

Tommy Lott (1996) makes reference to Du Bois “entertaining the question of the fate and destiny of African Americans as a group which stated, “Does my black blood place upon me any more obligation to assert my nationality than German, Irish or Italian blood would” (Pitman 1997, 167)? This question brought home the challenge of African Americans who struggle with identity. This writer

37 must admit it took awhile to get past this question posed by Du Bois. In response, the question can be posed: “Are we (African-Americans) still willing to acknowledge with a sense of admiration the African blood that flows warmly through our veins?”

This question may cause many in the Negro Race to feel uncomfortable because some are not willing to affirm their roots. Du Bois indicated that as African-Americans, all are obligated to maintain and perpetuate the culture in order to retain authenticity as African Americans (p.166). Furthermore, African- Americans have had a tendency to claim everything else other than their own heritage and/or culture.

For example, African Americans cling to those images that are witnessed daily in the land of radio and television such as pimps, pushers, and prostitutes. African Americans have to begin to uncover this sense of self-hatred. Ideally, this low self-esteem can be attributed to a system of oppression that was built on a foundation of hate. It was this system of oppression that existed for over four hundred years. In essence, African-Americans have been a direct result of the hate that hate has produced.

For example, some have perpetuated this hate through black on black violence, the degradation of women, and the solicitation of illegal drugs. African- Americans must seek to uplift one another through a stronger since of identity. For example, WEB Du Bois stated that “We believe the Negro people, as a race, have a contribution to make toward civilization and humanity, which no other race can make” (p.167).

Ultimately, African Americans must begin to affirm greatness, just as any other member of the Human Race. This can be done through a preparation of the minds that will begin to breakdown those negative images that plague the hearts

38 and minds of our young people. It is almost as if the Negro needs to uncover a history that is rich with integrity and characterized by a people who overcame societal obstacles in spite of slavery, Jim Crow, and discrimination of any sort. Du Bois alluded to a socio-historical definition of race and from this vantage point African-Americans have a special mission. This special mission would cause “African-Americans to be inspired with the divine faith of our black mothers, that out of the blood and dust of battle will march a victorious host, a mighty nation, a peculiar people, to speak to the nations of the earth a divine truth that shall make them free (p.170).”

According to Lott (1996), “African Americans must be inspired to produce a unique culture that will contribute to world civilization.” He continues, “This inspiration of contribution can be realized through internalizing the traumatic experiences of oppression that have somehow stifled the growth of our social elevation. We must continue to expose the wounds of bondage; however, the oppressor must acknowledge that the wounds exist (p. 170).”

It appears that social elevation has not transpired as rapidly due to the promulgation of biological essentialism. Biological Essentialism refers to racism being firmly grounded in scientific thinking regarding biologically determined racial types such that, for conceptual reasons, it seems undeniable that there are fundamentally yellow, black, and white people, despite any other ethnic cultural designation that applies to them (p.176).

Du Bois strived to shift the paradigm from biological essentialism to a socio-historical perspective that would be void of scientific classifications. According to Lott (1996) , the socio-historical perspective will bring about a commonly shared history of oppression that provides a basis for African-African identity for Pan-African unity (178). It is through sharing these common

39 experiences that true healing will take place and social elevation would soon follow.

The result of breaking the chains of bondage could cause many to picture racial harmony as a way of assimilating into the mainstream. Du Bois deemed this act as the transference of consciousness. For example, black people acculturated into the dominant white mainstream and perhaps white people appropriated something akin to the racial consciousness of African-Americans (p. 181). It is to be hoped that, through a process of self-examination, all involved, whether the oppressed or oppressor will be able to tend the wounds of racism.

According to Lott, “the strength of a group lies in its cultural integrity which has to be situated in a dynamic historical process rather than a biological fixed category” (181).” Further, this dynamic historical process must be inclusive of a re-education of the masses. This re-education process should include a common story that speaks to the uncompromised tenets of our culture that we can truly claim and call our own.

Ideally, this writer recognized biological essentialism as an instrument that was designed to establish a permanent classification system based off of physical attributes. This was simply amazing because the western world has so much influence globally that people around the world have preconceived notions about people of color. The writer could not help but think about a conversation that he had with a friend who stated while he was in Germany, he came across a young German woman who was raised to believe that the African was a savage and had a tail.

The personal friend soon provided some rationale to the German woman and this myth was dispelled. However, how many people around the globe today

40 shared the same sentiment of this woman? Media can be an extremely valuable asset to many but it has also been an advocate for perpetuating racist agendas. The black man and woman in America and the world abroad must be adamant about claiming a history that spews the richness of our culture with integrity and without being apologetic. This will in turn produce a free standing socio- historical perspective that demonstrates the possibility of social elevation.

Overall, WEB Du Bois’ address on “The Invention of Race” spoke volumes to the sense of urgency that African Americans should have when it comes to salvaging our identity. African Americans must not become so willing to dismiss our significance in this society and live life as if they possess no value.

Du Bois was keen when it came to societal tactics of defining who the Negro was. African Americans must be ever so mindful to address injustice; no matter what form it rears its ugly head. Certainly, all share a responsibility in being able to demonstrate a cultural significance with dignity, but this writer wonders why is it that people of African descent appear to have difficulty in trying to solidify a position in this world? One would truly have to ask in the great words of Marvin Gaye: “What’s Going On?”

In order that critical spirituality is defined in urban school settings there should be signs that could serve as indicators of its existence. These signs could include increased levels of self- esteem, an understanding of reality, and periods of reflection. Spirituality when reached at this level ushers in feelings of oneness where the administrator becomes equipped to withstand the advancement of oppressive forces.

One way that is possible is to be able to make this determination whether or not spirituality has taken shape, is through historical accounts of oppression in public schools. For example, one could utilize the impact of media coverage

41 during segregation and how it forced students to find within themselves a spirit of oneness that allowed them to transcend the ills of society. These social ills were inflamed by the media which launched distorted imagery of people who were viewed as less than, in the eyes of the dominant culture.

To counter the negative imagery that the media promulgates, it will be important to initiate self-celebration themes where individuals can view images of people who represent the faces of the oppressed but have succeeded in spite of the barriers that exist. For example, it is through this energy of self-worth that humans are motivated to improve and perpetuate themselves (Akbar, 1996, p.38). Through spirituality, the mental chains of oppression can be broken.

Reflection will bring about those occurrences where urban students find themselves coming into the reality that he/she has created. When this occurs, the consciousness that is birthed will undoubtedly cause students to become respectful of others spirituality without discrediting others. Ultimately, spirituality opens the door to invite in freedom of expression by those who are suffering from some form bondage.

According to Benton and Craib (2001):

“Sociologists often refer to this as reflexivity, and there are a number of very different approaches that are based on this human capacity for self- consciousness and reflection but they involve ways of interpreting the meanings that people give their actions, and most are concerned with the nature of rationality. They ask questions about what exactly it is that we do when we understand human action. How do we know whether our understanding is adequate? What is the relationship between understanding and explanation ( p.75)?” Understanding will derive from critical reflection which is designed to comprehend the students’ notion of spirituality as it relates to the social world. Through this process of critical reflection, the individuals involved seek to as

Weber, (1949); Benton & Craib, (2001) define “to better understand individual events and explain them through the meanings that the individuals involved attach their actions.”(p.79).

Some common themes that the interview will expose students to are historical figures that each can identify with such as athletes, entertainers, and other personalities. Oftentimes, students are taught the wisdom and examples of courage from historical figures and are encouraged to use these examples as models for their own struggles in order to overcome debilitating and marginalizing conditions that are inherent in the very fiber of societal fabric (Dantley, 2005, p. 656).

Through this process, it is the intent the researcher to develop conditions as Freire (1970) describes filled with hope, humility, mutual trust, and critical thinking. It is through these efforts that urban schools can foster in an identity that is not hindered in regard to the present power structure (p.92) Schools could become vanguards of change by recognizing that spirituality can add needed strength to populations that have been given labels of being ill-equipped and ill- prepared. What constitutes revolutionary action to take place in this process is first admitting that oppression exist and if this is not realized then the consciousness is nothing more than a desire that students will not aspire for.

In order that spirituality takes place in urban school settings, mediated society provides the leverage necessary for all who seek truth. Truth in the eyes of mediated society derives from the notion that all are entitled to what he/she views as truth However, the world’s notion of truth becomes conflicting where its notion becomes the standard for others to follow. For example, Nietzsche indicated that seeking after truth is essentially a matter of positioning a goal and achieving that goal. Further, the value of the world lies in our interpretation.

The world with which this dissertation is concerned, from this perspective, is false, is not a fact but a fable and approximation on the basis of a meager sum of observations; it is in flux, as something as a state of becoming, as falsehood always changing but never getting near the truth: for there is no truth (p.330). On the other hand, critical to the process of seeking truth, there must be a commitment to dialogue. For example, “dialogue requires an intense faith in humankind, faith in their power to make and remake, to create and re-create, faith in their vocation to be more fully human which is not the privileged of an elite, but the birthright of all (Freire, 1970, p.90).”

Ideally, African American males must move toward creating from within the “dialogical man” as Freire describes. According to Freire (1970) the dialogical man is critical and knows that although it is within the power of humans to create transformation, in a concrete situation of alienation individuals may be impaired in the use of that power (p. 91). Further, founding itself upon love, humility, and faith, dialogue becomes a horizontal relationship of which mutual trust between the dialoguers is the logical consequence (p, 91). Trust is critical to the process of unveiling spirituality.

For example, the oppressed in this case which are primarily African American students, have grown accustomed to being given false promises and hopes. Nevertheless, Freire (1970), indicates that trust is contingent on the evidence which one party provides, concrete intentions cannot exist if that party’s words do not coincide with their actions. To say one thing and do another-to take one’s word lightly cannot inspire trust as Freire described (p.91). Conviction becomes crucial to the process because it can inevitably lead to students being exposed to the development of becoming critical thinkers.

According to Freire (1970), true dialogue cannot exist unless the dialoguers engage in critical thinking. Critical thinking can ultimately lead to an awakening where black males can identify the greatness within themselves (p.91). It is this greatness from within that can spawn the thought of being a conqueror of personal challenges. These challenges for example, can be identified as those that exist within student’s home life where it becomes a struggle to witness positive influences which ultimately provide a certain level of harmony or balance. For example, life presents a picture where survival moves to the forefront of the student’s existence; therefore, for many, the educational process becomes secondary and becomes overshadowed by how a person is going to eat or make a living by any means necessary.

However an administrator who applies critical spirituality to the urban setting can find himself more in tune with the barriers that exist within the urban school setting because has engaged in the necessary steps to change the mindset of him or herself. It is from this the administrator can establish the spiritual tone of the building that can lead to solutions that will move the building toward greater sense of self-awareness. It is this self-awareness that must find a way to enter into the lives of students where there reality becomes a part overall push toward change in urban schools. Ultimately, the lives of young people have to be treated in such a way that those deemed responsible for them i.e. administrators, should create a platform where students learn that no one should have the audacity to label and/or speak for them. It should be the administration’s role to create a climate where students have a voice and all in the school setting should be inclined to listen.

Emotional Intelligence

The writer believes that the journey toward knowledge of self can be realized with strategies that are designed to deal with the personal issues such as anger. Through a model that deals with anger and issues of low self esteem, the writer utilized George Anderson’s emotional intelligence and anger management curriculum “Controlling Ourselves”. Emotional Intelligence is defined as the ability to motivate oneself and persist in the face of frustration (Goleman 1995, p33). According to Anderson (2002), this program is designed to help individuals recognize and manage anger. One of its goals is to teach acceptable ways of expressing anger. By gaining a better understanding of self, we will learn to better control our anger so that it does not lead to violent outbursts or actions that are harmful to others (p.9).

George Anderson’s anger management model created a way to enter and address some of the most innermost thoughts of these participants. The writer is convinced that in order to raise the level of consciousness there must be an examination of behavioral challenges. When utilizing the emotional intelligence/anger management tool, the participants were confronted with troubling experiences which served as barriers to their development as high school students. For example, sessions involved emotional intelligence exercises designed to deal with anger management issues. Topics of discussion included the following: “Perception is everything, Our Bodies Talk, Stress reduces our ability to feel, Emotions Bring People Together, and Develop an Understanding p.63.” For example “Perception is Everything” involved the way we appraise our environment at any given time is important in determining how we respond emotionally (p.63). According to Anderson (2002), if we view a situation as a threat, put-down, or an insult, we are more likely to respond with anger. Further, if people view a situation positively, the response will be positive; however, two

46 people can appraise the same situation differently (p.63). In applying this technique with the participants, the writer explored how certain situations have impacted their lives by way of threat, put-down or an insult.

Our bodies talk refers to how our emotions are communicated through physical expressions. For example, facial expressions can convey a wide range of emotions (p.63). Further,

“If we look sad or hurt, we are letting the other person know that we need help. If we are verbally skilled we will be able to express more of our emotional needs and thereby have a better chance of filling them. If we are good at listening to the emotional needs of others, we are better able to help them feel understood, important, and cared about. The emotionally intelligent person is able to read, with some accuracy, the feelings conveyed non-verbally by those with whom he or she interacts (p.63).”

While acquiring the skill set to become emotionally intelligent, it was the writer’s hope that the participants became better detectors of emotion which ultimately brought about positive results for dangerous such as violence and/or verbal confrontations. Without question, this technique can be applied to situations within the school, neighborhood, and home setting. According to Anderson (2002) there were several significant things to remember when speaking of anger: “It is a powerful tool, it is a source of energy, it is a secondary emotion, when angry, our brain downshifts. Our thoughts revolve at a more rapid rate, prolonged anger is very unhealthy, anger held in is also very unhealthy (p.69).” In many of the youth today, educators are confronted with students who demonstrate anger as a result experiences which are often associated with influences outside of school. Tools need should be in place to address the destructive energy that finds its way

47 back into the school. Somehow educators must find a viable way to address this issue in urban school settings. According to Anderson (2002), one of the most helpful things to remember about anger is that it is a secondary emotion. A primary feeling are what students feel immediately before they become angry. For example, students might feel afraid, attacked, offended, disrespected, forced, controlled, or even trapped (p.69). Once students are trained to deal with these emotions, there should be valued lessons learned. For example, how do they begin to respond and learn from their experiences? According to Anderson (2002),

Ultimately, the emotional intelligence training was designed to provide a way toward raising the consciousness of students. Before consciousness of students is raised in any manner, emotional intelligence exposes issues of anger and allows each participant to confront their personal challenges. The next chapter will highlight the methodology for this study.

Chapter III: Methodology

“As subjects, people have the right to define their own reality, establish their own identities, and name their history” -bell hooks

Population of Research Subjects

Previously mentioned in chapter one, this case study examined the lives of two African American male high school students. These students were randomly selected by the principal through Free and Reduced Lunch applications. According to the Revised Code Section 3314, the Drop-out Recovery student is a student who is between the ages of 16-21 and has been out of school 121 consecutive days ( Revised Code 2008).

The participating students were identified by the principal, who indicated that they were between the ages of 18-20. The reason why these students were chosen was because of the following: all have had difficulty excelling in the traditional school setting, frequent interfacing with the juvenile justice system, and occurrences of a troubled home life. These experiences are pretty consistent with the nature of dropout recovery students

For example, they attended a Drop-Out Recovery School in the Midwest. These institutions have been designed to meet the needs of students who have not historically prevailed in the traditional school setting.

How Research Questions Were Tested

In this qualitative case study, the impact of black theology and critical spirituality on the lives of two African American male students was studied. However,

50 before engaging the participating students in these theories, students participated in anger management/emotional intelligence training to address some of the issues that these young men were facing. The research question addressed was how does emotional intelligence/anger management training address issues of student behavior in the dropout recovery setting?

Specifically, when the emotional intelligence/anger management trainings were conducted, the sessions took place for six weeks at two times per week. The training consisted of topics that were of a sensitive nature; however, the participants were free to excuse themselves from the training if topics became too challenging. There were no occurrences of the training ceasing. However, the training did provide strategies which encouraged participants to not take matters into their own hands. These trainings were designed to open the door for discussion pertaining to black theology.

Another question that came to the forefront was “how can black theology raise the students’ level of social consciousness and their understanding of oppression?” As a result of the participants experiencing the six week training sessions, this researcher introduced the theory of black theology. The introduction to black theology was designed to begin the initial steps toward understanding the history of oppression through the lens of the black experience.

During this session, students learned the tenets of black theology in order to expose the participants to the history of oppression in order to raise the level of consciousness. Finally, the discussed the issue of “how does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting?”

This question was addressed through interviewing the current principal of this Midwestern school. He was first provided background information reflective of the meaning of critical spirituality, and then followed a series of interview questions designed to further introduce and raise the awareness of the school leader. In addition to the interview questions, other probing questions were introduced as a way of gaining clarity and allowing the principal to expand his answers.

Though the principal was interviewed about the tenets of critical spirituality (please see appendix for c.s. questions). More emphasis was placed on the two participants in this case study. According to Robert Stake (1994), a case study offers clearly what can be learned from a single case (p.236). In this qualitative case study, the method of triangulation was utilized by the researcher. Triangulation is the process that consists of interviews, observation, and surveys. Triangulation refers to process of relying on multiple methods (Glesne 2006, p.36).

Other aids or artifacts were also utilized, specifically old newspaper articles that spoke to classmates who were involved in violent confrontations which resulted in the loss of life. The reason this process of triangulation was utilized was because it was recognized it would provide an opportunity for the researcher to obtain multiple ways to gain validity in my data. For example, the methods of triangulation are not “the simple combination of different kinds of data, but the attempt to relate them so as to counteract the threats to validity identified in each (Berg 1995, 5).” Further, within this process, this researcher was mindful of the characteristics that were germane to the success of this study; it was recognized that the researcher could not go into this exercise with any preconceived notions as the researcher. This was important as the researcher valued the quest for validity in this process. According to Glesne ( 2006),

“Naïve characterizes the researcher’s special learner role. It entails a frame of mind by which you set aside your assumptions (pretentions, in some cases) that you know what your respondents mean when they tell you something, rather than seek explanations about what they mean (p.94).” There appeared to be some factors by which oppression had affected the development of these students, spiritually, socially, and academically, though this researcher could not assume the role of an expert. Specifically, the researcher took on the role of a learner. This learner role created an opportunity for the respondents to become teachers in the interviewing process (p.94). This created an atmosphere where the students were free to express their feelings. Denzin and Lincoln 2005, spoke to an example of learner as educator which further added credence to the chosen research approach. For example, As an educator, individuals should encourage children to learn early to become lifelong activist who are equipped for guerrilla warfare against oppression by virtue of their ability to name their oppressors, dispute oppressive practices that are stereotyped or systemized into seeming normality, imagine a life lived otherwise, and then construct and enact a script that shifts them into alternative space (p.692).” Though the “alternative space” in this instance was in reference to Art as way of executing self-expression; nevertheless, in this study, critical spirituality served in that same capacity where school leaders and ultimately students could venture to that alternative space (p.692).

This methodology was chosen for this study to be reflective of a case study. However, it was recognized that the process of research would have to be diverse to capture meaningful themes. According to Flick (2002), qualitative research is inherently multi-method in focus; however, to utilize multiple methods, or triangulation, reflects an attempt to secure an in-depth understanding of phenomenon in question. Further, triangulation is not a tool or a strategy of

53 validation, but an alternative to validation (p.227). This process of validation will occur through interviews. By interviewing, it was possible for the researcher able to explore the student’s understanding of emotional intelligence and black theology while introducing the concept of critical spirituality to the school leader.

Evidence of Interview Implementation

The interviewing process allowed for examination of the students understanding of oppression. The two participants were together in groups, which allowed observation of them in group training sessions as well as their responses to group activities. The observation included how they reacted to specific questions and sensitive topics in the training sessions which produced some body language responses instead of verbal articulation. The trustworthiness of this study depended on the researcher’s ability to be open to conduct varied methods of obtaining data. Interviews were a significant part of this training module. For example, there were 25 questions that were made available. These series of questions were known as “Personal Inventory Interview Questions (please see appendix for p.i. questions)” However, these questions were of a sensitive nature; therefore if any of the participants became troubled by the questions, the process was stopped immediately to avoid semblance of coercion.

Evidence of Utilizing Artifacts

Since triangulation refers to multiple methods in gathering data, the researcher used newspaper articles in order to gather data using selected participants. Articles were taken from a local newspaper which spoke to occurrences of youth violence that place in a Midwest community. The facilitator of this study used artifacts within the framework of the interview. The researcher asked the participants to review each article and then provide an account of their feelings.

Evidence of Utilizing a Survey

The study also included data gathered from a survey (please see appendix for survey). Both participants completed a survey that was designed to highlight emotions centered on social experiences, spiritual awareness, and home life situations which were essential elements to understanding the overall impact of emotional intelligence training. The following chapter will highlight findings acquired from the survey along with determining common themes.

Emotional Intelligence Training

A significant aspect to this study involved the type of tool that was used. For example, the way participants were engaged was through a series of training sessions that drew in George Anderson’s Emotional Intelligence/Anger Management Training model called “Controlling Ourselves.” According to Anderson (2002), this training model involves topics that are designed to address how participants could recognize and manage anger. One of its goals was to teach acceptable ways of expressing anger. Topics included “Perception is Everything, Our Bodies Talk, Stress Reduces Our Ability to Feel, Emotions Bring People Together, and Develop an Understanding (p.63).

Emotional Intelligence is defined as the ability to motivate oneself and persist in the face of frustration (Goleman 1995, p33). Further, in applying this tool, the researcher was able to explore how certain situations impacted the lives of these two African American males and how they managed those occurrences.

Protecting the participants in this case study and the sensitivity of the information that was rendered involved sound ethical behavior. According to Denzin and Lincoln (2005), “Along with much qualitative work, case study research shares

55 an intense interest in personal views and circumstances. Those whose lives and expressions are portrayed risk exposure and embarrassment, as well as loss of standing, employment, and self-esteem (p.459).”

The participants’ confidentiality was guarded throughout the study to ensure the integrity this research. If there were specific interview questions and training sessions that brought upon feelings of discomfort, all activity ceased immediately. The next section will discuss the “Selection of Subjects” and interviews relevant to the background of each participant.

Black Theology and Critical Spirituality Sessions

Black Theology sessions were designed to bring students into a level of consciousness. The sessions were followed by an interview designed to identify indicators that demonstrate a heightened level of awareness by the participants. Sessions included the following topics “Defining Oppression Historically and How it Applies to Your Life”. This provided an opportunity for the participant to understand the meaning of oppression and how it exists in their own context. The next session dealt with an “ Introduction to Black Theology”. This session presented black theology through a historical lens while depicting the life of Jesus Christ as one who had a concern for the oppressed. Critical Spirituality was designed to move the principal toward knowledge of self. The sessions were followed by an interview. The critical spirituality session initially provided an introduction along with defining the stages of development. The session also gave an overview of the difference between spirituality and critical spirituality. Also, the sessions described the difference between religion and spirituality. The next section will discuss ethical and subject privacy considerations.

Ethical and Subject Privacy Considerations

Protecting the participants in this case study and the sensitivity of the information that was rendered involved the practice of sound ethics. According to Denzin and Lincoln (2005),

“Along with much qualitative work, case study research shares an intense interest in personal views and circumstances. Those whose lives and expressions are portrayed risk exposure and embarrassment, as well as loss of standing, employment, and self-esteem (p.459).”

All participants were protected by not providing actual identity; therefore fictitious names were utilized throughout the study. The sensitivity of the information discussed was stated initially in the consent form from which each participant read and provided signatures. The majority of the data collected came through tape recorded interviews which were later transcribed and discarded by the researcher. The researcher also took written notes instead of tape recordings when audio recording was not available.

Sensitive questions were asked of each participant that pertained to emotional intelligence, black theology, and critical spirituality. The researcher expressed to the participants that all interviews would cease at the request of each participant if topics made them feel uncomfortable. All interviews were conducted in a closed conference room setting to maintain and protect the privacy of each participant. In the next chapter, the researcher will discuss study outcomes and findings of the research process.

Chapter IV: Study Outcomes and Findings of Research Process

Description of Subjects:

(The following descriptions are placed here because they have referential importance to understanding the material that follows. It should be noted that, because of the personal nature of these interactions, the “first person” pronoun will be utilized in this chapter.)

Participant 1: John

John was an African American male who was 18 years of age at the time of this study and attended a Midwestern school. Like many young men his age, I soon recognized that John had some aspirations in his life. Aspirations of becoming great were something that was within his reach yet he related several incidents that occurred in life. John expressed that his school years were not all that challenging for him; however, it was his home life that took a toll on him over the years.

As John began to express what transpired in his home life, he provided accounts where he was in and out of foster homes growing up. He never would tell me where his mother was and how involved she had been early on in his life; therefore, I really did not press the issue with him. However, he did mention that his father who was in prison and serving a twenty-five year sentence for assault. John expressed primarily that his father lost his cool and beat another man severely. He went on to allude that his father was not a bad man, he just did not control his anger and which resulted in a prison sentence.

There came a time when John and I had begun to dive into the issues that troubled him during childhood years. For example, John told me of a foster care experience that was extremely riveting. He spoke of being with a foster family who were members of a local church in town. He expressed that they had a reputation for taking in foster children and appeared it initially that the situation would work out for John. However, John would soon find out that they professed to be of certain demeanor on Sunday but as soon as they left church their lifestyle depicted something totally different.

One day John stated that he was at the dinner table and as the food was being passed around, John stated that he was not very hungry. He told me that, immediately, his foster mother began yelling at him and as a result John asked if he could leave the dinner table. All of a sudden his foster mother began beating him with a hammer forcing him to eat.

There was an occurrence where she delivered a blow to the head which required stitches. John indicated that he was immediately removed from the home after this experience by Children Services. I could not help but wonder the whereabouts of his biological mother as John endured these moments in his life. However, John alluded to the fact that his mother was extremely upset by this incident which may lead the writer to believe that he had some contact with her.

John often spoke of his relationship with his older brother. In fact he indicated that though his brother was older than him, he nevertheless took on the role of being the eldest sibling. John recalled a time when he faced a violent confrontation with individuals who had a disliking for his older brother. Previously John told his brother not to interact with these individuals; however, his brother did not listen and suddenly a fight occurred.

As a result this incident, John soon found himself in a gun-fight. John was called and immediately went to the aid of his brother, which resulted in John bringing a hand gun. John began to elaborate on the story telling me that he eventually discharged his weapon. He indicated for a moment while in the process of shooting he went into this trance and when he came to his senses and said “what am I doing here,” John could not believe he was firing a gun. As John provided these accounts I could not help but imagine this horrific scene. In an instant this young man’s life could have ended.

For most high school students, one of the highpoints in their adolescent years is the Junior/Senior Prom. The frenzy often associated with preparing and creating a memorable experience is something that can be cherished for years. Like any other high school student, John was no different in that regard. This was a moment that he had been truly waiting for; however, the occasion would soon be a distant memory.

I can recall John coming to the conference room shortly before we started and I noticed this perplexed look on his face. He appeared to be upset and stated I really need to talk to you.” I recognized that something must have happened and typically what we have done in the past was debrief on what was covered in the previous training session. We often talked about if there were any occasions or circumstances that allowed him to apply what was covered in previous training sessions. During our time together, John related a situation that involved his brother hitting his girlfriend and as a result of this altercation, his brother was beaten by two other men. Following this situation, his brother was admitted to a local hospital.

In this interview, John discussed his level of involvement in this altercation when he and his mother visited the girlfriend’s home. Visiting his brother in the hospital ultimately caused him to miss the Senior Prom. Though John was upset with his brother after he had warned him of his involvement with this young woman; nevertheless he felt that he made the right decision. The Prom Weekend Experience discussion appeared to be a defining moment for John. He recognized if he had taken matters into his own hands, it could have resulted in a tragic situation. There is so much that I learned from this young man in realizing that he missed one of the most important days of his young life. Further, to see the maturity and growth in his decision making process was great to witness as well.

John could have placed himself in a peculiar situation which may have resulted in incarceration; nevertheless, he found a way to control his anger. It was awesome to see this young man exude with confidence as he was not going to allow life’s circumstances dictate his future. For example, he indicated that he would allow God to resolve the wrongdoing that had been brought against his brother. Overall, I found this segment of the interview extremely rewarding because it allowed this young man to see the potential in how decisions can impact you for a lifetime.

One of most eye-opening aspects of my interview with John was when he began to tell me the story when he lost his best friend to violence. It was quite apparent that John saw the senselessness in the loss of his friend’s life. It was stunning to hear from John about the events following his friend’s death and how the police treated the victim. It appeared to me that the disdain for law enforcement was quite evident within this young man. For example, there was a segment of the interview in John stated in the transcription that “they went to change cars and the victim’s sister, first his sister was in a regular car and they

62 went to get into a truck, took him they got in the truck and drove him to the hospital. And, they didn’t even make it in the door. (blowing air) He was, he was already dead when they got him there. And, they (police) didn’t, it was kinda messed up what they did, they could have at least cover his body up or somethin. They just left his body out on the ground where everybody could see it. (Transcript 2009,p.3).”

This response to his friend’s funeral captured the essence of violence within the black community. I recognize that it took a great deal of courage for John to come forward in regard to this situation. I realized that death is far too often an experience that our youth are faced with. In this interview I spent a great deal of time listening intensely to the impact that this had on John. It appeared that life circumstances even overshadowed the significance of one mourning the loss of a friend. Specifically, John had the police to thank for not allowing him to pay his last respects to his friend.

When reflecting on this interview I could not help but imagine the grave disappointment that John must have felt. This young man went out and spent his last dime on a new suit to attend his friend’s funeral and all of a sudden he found himself face down in the dirt accused of something that he did not do. How is that even those who are to protect and serve can place themselves in a position where they too show little regard for the loss of life?

I respect john for controlling his emotions in this situation. He could have retaliated in such a way that could have resulted in him being locked away. It’s amazing to hear John say that people were anticipating him ending up just like his Father who received 25 years on a assault charge but he made a concerted effort in spite of the circumstances to simply think things through.

One of the most compelling moments of this interview is when John indicated that the police threw him to the ground. His response to this brutality was “I just, picked up some dirt like this, I had it in my hand and squeezed it like, I was like, man, this is some bogus stuff.” The transference of that rage was evident where John was determined to control his emotion.

The emotion that ran through this young man’s mind was devastating, especially when I recognized he wished his friend could have received the respect he deserved. The violence that has taken place in this young man’s life has shaken him to the core; however, remarkably John still continues to establish goals for himself to not only make things better for himself but for his family as well.

I must admit that John conducted himself in such a way that his commitment to the interviewing process was evident in spite of his own personal challenges at that time. I value the honesty that these John brought to the study. I recognize that John was impacted by some recent and tragic events; nevertheless, he was willing to share and I am grateful for his openness. I value John’s ability to internalize the questioning and as a result, he spoke to issues that were painful yet he appeared to be relieved when he left the interviewing session, often thanking me for the opportunity. In this next section, I will speak to events surrounding the life of Mark Doe. Mark represented the second subject that was selected for this study.

Participant II: Mark Mark Doe is an African American male who was 18 years of age at the time of this study and attended a school in the Midwest. Mark was a student who oftentimes found himself wanting his life circumstances to change where he could see his mother more often. Mark’s illustration of life was reflective of a young man who desired to enjoy a mother to son relationship.

Mark often told me about his grandmother who had recently passed away and indicated that she was truly responsible for raising him. He stated that his grandmother assumed the role of parent because his mother was heavily involved in street life. I soon realized that Mark was guarded about his family life and sensed that probing was not sufficient for the moment. It was then Mark began to tell about how he encountered some challenges early on in his high school years. One situation in particular that resulted in Mark getting into trouble in school, involved a school teacher who in his eyes singled him out and made him extremely upset. Mark was eventually suspended from school and went to another school after repeatedly getting into trouble.

As Mark and I met more often, he eventually told me that his mother was addicted to crack cocaine. This was very devastating for him because he could recall being left at home by himself having no food in the home. Mark stated that this put him in survival mode where he began to enter into street life. Nevertheless he still went to school but he recalled coming home from school and becoming quite excited when he saw his mother’s car parked in front of the home. Mark indicated that his mother would go away for days, leaving him to fend for himself. Mark indicated that he had spent numerous days on the streets trying to make ends meet and he applauded his grandmother for saving him from the streets.

Yet in the manner in which he survived the streets, he recognized that there were friends who lost their lives along the way. Mark depicted a time where several of his friends were murdered by other close friends of his. He told me that there were numerous murders that he was aware of and each of them seemed to have common theme. The common theme was that each murder was drug and/or money related. For example, Mark talked about the most recent account of his friend who was killed in April of 2009. He indicated how his friend was

65 murdered over a cell phone. However, it was this cell phone that contained many significant connections to the drug world. In his word he stated “that phone was worth a lot of money and it meant a lot to a lot of people.” Mark had begun with tears in his eyes, reminisce about the days when he and his friend went to middle school together and though his friend resorted to the drug life, he was not a bad person.

Shortly after Mark talked about his friend, he had begun to make reference to life in the black community and how there is so much killing that exists. Amazingly, this young man began to illustrate how it was going to take a long time for our community to break out of these types of actions. He even spoke of the violence remaining for many generations to come. Mark didn’t go into any possible resolutions for change in the black community; nevertheless, it was interesting to see that he was definitely cognizant of the problem. This young man has witnessed and seen so much take place in his life. During my time of interviewing him, he never once had anything negative to say about anyone. Even for someone who had been abandoned throughout his young life, he never pointed the finger at anyone.

The resiliency that Mark showed was extraordinary. Mark did not ponder on the events of the past instead he talked about a future that was full of hope. Mark had some aspirations of graduating from high school and going on to college. His determination and will to survive was evident in our discussions together. The writer was pleased to see that this young man has goals for himself and appeared that it was nothing that would distract or take him away from accomplishing his goals in life.

Black Theology Interview In this section the writer discussed the black theology interview that took place with both participants which is designed to acknowledge a raised level of consciousness, which allows each participant to view how oppression has impacted the black community over time. The next section will speak to results obtained from the study. Specifically, the researcher will highlight results from emotional intelligence and black theology interviews along with a segment devoted to critical spirituality. Also, the researcher will illustrate results taken from surveys as well with identifying common themes in the research. As indicated in previous chapters, black theology is defined as the need for black people to define the scope and meaning of black existence in a white society, further it is a theology whose sole purpose is to apply the freeing power of the gospel to black people under white oppression. Black Theology is focused on the issues that blacks are confronted with on a daily basis (Cone, 1986 p.31)

John Doe’s Black Theology Interview When speaking with John about black theology, it became immediately clear that he was not familiar with the term. Therefore, the researcher had to provide a definition of black theology to participants which stated:

The researcher had to provide an introduction of this concept in one of the session. In order that the student and the researcher could explore the meaning of black theology, the meaning of oppression had to be discussed first, and how it has existed over time, while also keeping in mind the research question which was

“how can black theology raise the students’ level of social consciousness and understanding of oppression?”

It was through this question that the researcher looked for evidence of raised consciousness by providing an initial black theology session which was followed by an interview. John began to equate oppression with circumstances in inner city life which included bouts with the police in which he viewed them as oppressors. He also talked about prison as a form of slavery where many people are being held captive. He talked about his father being incarcerated for over 20 years. The researcher could tell that this situation weighed heavenly on John as he simply longed to see his father.

John also discussed oppression existing in the form of drug addiction where so many of his friends had fallen victim. John spoke about oppression that was a reality for him in which he saw evolve on a daily basis in his community. This discussion ultimately opened the door for black theology. When asking John about black theology, he stated that he had no prior knowledge of the term and how God is viewed as a God of the oppressed.

Black Theology is focused on the issues that blacks are confronted with on a daily basis (p.31). Cone goes on to state that “black theology is a theology of revolution (p.32).” Through the interpretation of the Gospel of Jesus Christ, the oppressed have the opportunity to realize that God is God of the oppressed. It was then that this researcher began to discuss Jesus Christ viewed as a man of revolutionary action that was for the disenfranchised and marginalized people of the earth. Though John did not express his beliefs, he knew a great deal about Jesus Christ however, he ultimately could view Christ as one who was for the poor because he made the sacrifice of giving his life.

For example, the task of black theology is to analyze the nature of the Gospel of Jesus Christ in light of African Americans so that they will begin to see the gospel as inseparable from their own dehumanizing condition which in turn creates the impetus for freedom (Cone, 1986 p. 5). The researcher then began to discuss color and or the image of Christ, and John indicated that he said he could appreciate a black Christ because he felt that he needed someone he could relate to. He had begun to express that the images of Christ were always those of a Caucasian. Nevertheless, he felt it was important to see God as someone he could relate to. Black Theology speaks of Jesus being in an image where people identify with him and he with them. It was interesting to see this develop.

When asked the question “who are the oppressed people of the world?” John made references to black males. John was asked to expand on this thought and he expressed that many of them are on drugs deal constantly with violence. Secondly, he talked about the police being oppressive in how they treat people in the black community; however, he did indicate that there were some black officers who were just as ruthless. John viewed Jesus as one who can solve issues in the black community and bring them out of a condition of suffering. In reference to the next section, Mark Doe’s black theology interview, this same issue will be highlighted. Mark’s black theology interview was similar to John’s in a sense that both participants were not involved with a local church, mosque, etc.; however, there was a clear indication that they both believed in God.

Mark Doe’s Black Theology Interview Mark’s black theology interview was interesting in that he clearly demonstrated that he had a relationship with a power greater than himself. Initially, the researcher provided a session which focused solely on black

69 theology. While conducting the presentation on black theology Mark began to acknowledge how intriguing the nature of the topic actually was.

He specifically, went on to indicate that he believed that this subject was something that needed to be taught in his current schools because it provided hope. Mark alluded to the fact that for once he was proud to have a God who identified with his life challenges and also he now had the right to see Jesus Christ as a man of color. Remarkably, he saw Jesus as a man of justice; however, Mark did not believe Christ role as only being for the oppressed. He viewed Christ as a man who was simply for people who were “trying to do the right thing” in life.

Mark also did not believe in miracle emphasis placed on Christ yet he did believe that it was not scientifically possible for him to carry out miracles as disclosed in the Bible. Mark was adamant about oppression that still exists. He made reference to police who utilize oppressive tactics in the city streets. Mark recognized Christ being the type of man who would be for the oppressed along with being a person of justice. This alludes to what Cone stated about Christ. For example, “In Christ, God enters human affairs and takes sides with the oppressed. Their suffering becomes his; their despair, divine despair. Through Christ the poor man is offered freedom now to rebel against that which makes him other than human (Cone 1997, p.36).” For example, Mark expounded on how he had been harassed by the police. He even indicated that he experienced incarceration and how that was a form of oppression as well. Oppression was a major part of the black theology interview; nevertheless, Mark spoke to oppression that existed outside of being directly inflicted by human beings. He talked about oppression being in the form of drug abuse which took his family by storm. For example, Mark spoke to drugs impacting the life of his mother where she would be out in the streets and he was left with

no food in the house for days. He at an early age placed in a situation where he had to fend for himself.

Overall, Mark’s black theology interview was insightful and thought provoking. The session on black theology sparked dialogue with this young man where it shed light on social consciousness which appeared not be an unexplored territory. Black Theology was key in uncovering a level of Mark’s consciousness, which spoke to the climate of his own conditions. Black Theology in this context is designed to do such a task. For example, “Black Theology is the theological arm of Black Power, and Black Power is the political arm of Black Theology while Black Power focuses on the political, social, and economic condition of black people, Black Theology puts black identity in a theological context."

There was a sense during the interview that social consciousness was not a foreign topic of discussion. Once Mark was provided an opportunity to discuss social consciousness in his life, it was topic of familiarity. The next section will discuss the principal of the school which was Bob Doe, dialogue will be included that depicted an introduction to critical spirituality.

The Principal: Bob Doe’s Spirituality Interview Bob Doe is an African American male who is 35 years of age, and has served as a principal for six years. However, this is Bob’s second year of serving as a principal for a dropout recovery high school. Prior to our interview, he was provided with an overview of critical spirituality specifically illustrating its tenets and stages of development while also explaining its purpose in a leadership capacity. Following our introduction to critical spirituality, the researcher attempted to ensure that my focus was centered on the research question, which

71 was “How does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting?”

During time together during this research process, Bob provided his view and/or definition of spirituality which were deeply grounded in his religious beliefs. Bob began to stress the importance of the church in his life as it had contributed to the man he was today. Bob did stress how spirituality was a theme behind the way he conducts himself in the school setting. He discussed leadership as one having integrity and values that will lead to good decision making in the school. He attributed his style to leading by example. He stated (to quote him) “you can’t direct staff to do things that you are not willing to do yourself.” He felt that one must constantly lead by example to ensure that the same consistent message is being conveyed in the school.

Though Bob’s spirituality was directly tied with his religious beliefs, The writer had begun to explain the meaning of critical spirituality which was based on the individual ability to know oneself and act in accordance with what defines the “self” (Dantley, 2005, p.504). Further, the ability to know oneself is a direct result of experiencing the stages of development, which are the reflective and performative stage, followed by deconstructive interpretation.

Bob recognized his spirituality was rooted in the fact that God was the driving force behind his success. He made comments depicting that he often started his day with prayer that included the privilege of touching the lives of students. Through reflection the leadership can realize their own bondage and find ways to search the inner-self for solving their own oppression. True change or liberation can only take place when students can do the following: no longer be submerged under the trappings of situation, be able to evolve into emersion through

72 reflection, and, eventually, allow emersion to articulate one’s existence, absent of bondage of the situation (p.18).

Clearly, Bob expressed that he had a connection with God; however, when he was asked about his understanding of the knowledge of self, he made reference to African American leaders such as Dr. Martin Luther King Jr., Malcolm X, and W.E.B. DuBois and how they impacted his life and society as a whole. He spent some time further discussing the concept of knowledge of self and how this impacted his leadership. Bob indicated that through historically understanding the plight of African Americans and their ability to withstand oppression, there is a perseverance that speaks of innate greatness.

For example, Bob indicated that in spite of their struggles, African Americans were still able to create and make viable contributions to society. In essence, this was a source of inspiration for him in his development as an African American male. Although, Bob was not totally familiar with the theory of critical spirituality, there were signs of a raised level consciousness which centered on acknowledging the greatness of the African American past. For example, Bob discussed that his life’s inspiration was a driving force behind the leadership style which directly set the tone for how he leads his building.

When asked how critical spirituality may impact the teachers, he stated that it could possibly open the door for transformation to take place in the overall mindset of the school. For example, Bob noted if knowledge of self is obtained by the leadership, it opens the door for change and more creative ways to reach students that ultimately raise their consciousness as well. This further affirms Dantley’s notion of performative creativity which is a part of Critical Spirituality and that provides administrators with the ability to dream but also strategize (p.

655) However, Bob indicated that this would be difficult if students were given traditional curricula with no infusion of conscious raising balance.

The next section, it should be noted, will be a personal discussion of results taken from the personal inventory interview, which is based on the utilization of emotional intelligence.

Emotional Intelligence Implementation

According to Goleman 1995, Emotional Intelligence refers to self-control, zeal and persistence, and the ability to motivate oneself (p.12). Specifically for the purpose of this study, the researcher dealt with an anger management model. According to Anderson (2002);

This program is designed to help individuals recognize and manage anger. One of its goals is to teach acceptable ways of expressing anger. By gaining a better understanding of self, we will learn to better control our anger so that it does not lead to violent outbursts or actions that are harmful to others (p.9).” The researcher conducted personal inventory interviews and within the interviews several questions centered on how one deals with life circumstances which included a time when John had experienced a situation on a job that made him extremely upset. For example in transcribed data, John made comments that were reflective of his experience at a fast food restaurant where he was an employee and experienced discrimination.

“I was the only black person there and I was doing good. I’m talkin about, I been there for like six weeks. And, this one girl she just started her first day and like the next day, she was a manager. And, I’m lookin like, (higher voice) I been there six weeks working my butt off, tryin to, and she only been here two days and she made a manager. And then they was cheatin me out of my check and stuff ‘cause I come in on my day off. I’s,

um, people call off I don’t have to I, I take their place. And they was, they was choppin me, choppin me down.”

This particular occurrence spoke to John’s anger that was evident at his previous place of employment. John went on to indicate that he was a victim of racism. Though he was upset about being overlooked on the job, he realized that it was to his advantage to demonstrate calmness in that situation. Even though the original research question on emotional intelligence was earmarked for the dropout recovery setting, it has been demonstrated that John exuded control that did not cause him to take matters into his own hands. This reaction supports the research question that ask how does emotional intelligence/anger management training address issues of student behavior in the dropout recovery setting?

Through the emotional intelligence training, the researcher and the participant covered applicable methods to bring about added means to control behavior in explosive situations. The personal inventory caused John to expound upon the past yet identify helpful strategies for the future. As a result of the personal inventory, the researcher also talked about violence and how that has impacted John over the years. For example, as way of capturing and initiated discussion, the researcher used artifacts such as newspaper articles in order to generate discussion on violence within the local community (please see questions from artifacts in the appendix).

John’s Foster Parent Experience

In the personal inventory interview John provided information surrounding his upbringing. John indicated that he and his siblings were taken away from their mother during their early teen years. John indicated that it was a very traumatic experience for him and his siblings. Once, John became the foster child of a young couple, and John had begun to express that his foster parents were

75 mistreating him, i.e., he talked about the extent to which they were abusing him physically. John reported that his foster parent beat him with a hammer on one occasion. Several years after this incident, John met into foster parents again. He explained that his foster parents were surprised to see and nervously talked to him. John stated that he was able to approach the situation without any anger. He just simply smiled and told them that he was graduating from high school. He also shared that he was going to college. When asked how he handled this situation, John stated that it was the emotional intelligence training that proved to be helpful in this situation, which caused him to think before he reacted.

Ultimately, without the training, this situation could have resulted in an escalated ordeal. For example, John indicated that he showed maturity in this incident where he did not lash out violently seeking revenge. John expressed that he was pleased to not have taken matters into his own hands.

Prom Weekend Experience: John Doe’s Brother in the Hospital

For most high school students, one of the pentacle moments in their adolescent years is the Junior/Senior Prom. The frenzy often associated with preparing and creating a memorable experience is something that can be cherished for years. Like any other high school student, the researcher found John to be no different in that regard. This was a moment that he had been truly waiting for; however, the occasion would soon be a distant memory. The researcher recalled John coming to the training session shortly before start and the researcher noticed that there was a perplexed look on his face. He appeared to be upset and stated “I really need to talk to you.”

The researcher recognized that something must have happened and typically what had been done in the past consisted of a debriefing period to cover what had

76 been discussed in the previous training session. This researcher and this participant often talked about if there were any occasions or circumstances that allowed him to apply what was covered in previous training sessions as well. During this time together, John related a situation that involved his brother getting into trouble with several individuals in the community where it resulted in a physical altercation. In this interview, John discussed his level of involvement in this altercation, and as a result he missed his Senior Prom. The following are excerpts taken from the interview which demonstrate the utilization of emotional intelligence training. John makes the following statement: “Alright, ah , my brother, hit his girlfriend. I’m, I’m not really cool with his girlfriend like that ‘cause she kinda of flobby. And, I had told him not don’t go down there because I knew she was on some game ‘cause she got another boyfriend on the side. And, um he called her and den, man, he went down there. And like 5 minutes later we get a phone call from Good Samaritan. And check, they call they told my Maw that my brother was in the hospital ‘cause he got beat up real he got beat up real bad. And, I’m like (in a softer voice) Oh my God. They fount him right in front, the police had fount him right in front of the girl’s house.” John was quite startled by his brother being beaten and entering the hospital. Interestingly, John’s anger was clearly made evident by this altercation; however, he responded in a manner that exemplified the emotional intelligence training experience. For example John stated:

“Well (brief pause) because, what stopped me was (brief pause) if I would have went down there, who, who, who tells, why I could have got shot if I wouda went down there tryna see what was going on. Or, I coulda got, I coulda got, I coulda got put in the hospital like him! So, I had to like a think like, “Hold on, hold on like you gotta watch your boundaries now.”

Violence Group Interview

When discussing the article on violence, the researcher used an April, 2009 news paper article that spoke of a “Black Male Murdered at Neighborhood Store.” The researcher asked the participants to review the article and then provide an account of their feelings regarding the article.

There were similar responses to the article which spoke senseless acts of violence that had taken place. It was also noted that both participants new the victim in the article. Using emotional intelligence methodology, the participants were asked probing questions that dealt with anger and violence. For example, “how can you avoid potentially dangerous situations that may result in violence?” The participants recognized that taking matters into their own hands was not the answer. For example, Mark indicated that it was not worth someone’s life and the black community has to find a way to solve issues rather than through violence.

The segment of the interview indicated above dealt with a “March Against Violence” which took place in the spring of 2009, in the Midwest. Over 300 students took part in the “March Against Violence” to protest the senseless acts of violence that occurred over the year. When the participants were asked to review the article, the researcher asked for feedback shortly after. The participants actually took part in their school’s protest. John indicated that it was a highlight of his senior year and it was a great response to violence in the community. John expressed that it was positive to see students march together in peace. Mark also stressed that it was way for him to remember his friends that lost their lives over the years. Further, he did not want their death to be in vain and that was one of the reasons why he took the march so seriously. When asked if the march made a difference each participant expressed that the march was needed and gives people the opportunity to remember their love ones and friends. Also, the participants

78 spoke about the hearse and procession that took place down one of the major streets in the city. To receive such community support made them feel extremely proud to be a part of this event and to chant “Live in Peace” really spoke to the ultimate goal that each them wanted to see occur within their own community.

A Response to a Friend’s Funeral

“A Response to a Friend’s Funeral” captures the essence of violence within the black community. The researcher recognized that it took a great deal of courage for John to come forward in regards to this situation. The researcher realized death was far too often an experience that our youth are faced with. In this interview the researcher spent a great deal of time listening intensely to the impact that this had on John and Mark. Without question, they learned a valued lessoned from this experience, and that is youth are placed in circumstances where they have to grow up too fast.

This interview also lends credence to the significance of emotional intelligence and anger management training, which gives youth the impetus to not take matters into their own hands. Further, the benefit of Emotional Intelligence training was made evident in the interviewing sessions, which asked the original research question of “how does emotional intelligence/anger management training address issues of student behavior in the dropout recovery setting?”

In order to answer the question, the researcher explored the participants’ frustration over a recent incident that took the life of a close friend. For example, when talking about the incident John expressed with the group what transpired:

And, my Mom was like, “John, you gonna have to sit down. Something just happened.” And I was like, “What happened?” “Cause I thought it was like, I thought it was my brother or somethin. She was like, “Naw, Randy Doe just got killed.” (excited voice) I was

like, “What? I just saw him a couple of weeks ago.” She was like, “Yep.” I was like, “Man, what happened?” She was like, she was like, “His Dad said some dudes”, I guess the some dudes had been bothering him all day and he, they thought they lost him and he went to the phone store on Main Street. He, I guess he was about to go get his new phone, a phone or a new number change or somethin. And, the guys came in behind him and he said one thing, like somethin, like, “Not here”. And the guys just opened fire on him and dragged him outside and shot at him some more. And, then that’s when his people shot at the guys that shot him. They was chasin him and his sister took him, got him, took him to his house, changed cars then took him to the hospital. That’s where he died at. I’m like, what.” As a result of this experience, the researcher began to ask John what were his thoughts about this incident and how this impacted him? John immediately stated that early he gave his deceased friend a gun that he had recently bought and wished that was in a position to use it in order to defend him. It was then the anger and frustration consumed him. Following this response John talked about the police involvement in this situation. John indicated that upon him arriving at the hospital by way of his family, Randy died upon arrival and the police drug his from the vehicle. John was shocked at by the treatment of his friend. Clearly, he had a challenge with the behavior of the police. On the actual day of his friend’s funeral, John experienced an altercation with the police which made him extremely upset; however, through the emotional intelligence training John was able to show signs of growth through this experience. For example, John explains,

“Alright. It was Chris’, it was the day of Chris’ funeral. Oh, uh, we was getting dress, we was about to leave and our door, our doorbell ring and it was police. So, I called my Mom, I said, “Mom the police is here”. So she came downstairs, they asked, they asked for me. So, I’s like, yeah? They was like, well, well we got a, uh, a sign ‘bout, uh, the internet about people be doing fights on the internet and they be sending them to YouTube and stuff like that. And they was like, well your name showed up. I’m like, my name! I said, how you, I don’t even mess with the

internet. And, well, they’s like, we gotta take you down and ask you some questions. I’s like, well, I’m sorry about all that. I don’t deal with the internet and I’m about to go to a funeral and it’s a real important funeral and, they’s like, the officer was like, (with an attitude) I don’t care, I don’t care. So, I’m tryin to just let us go. ‘Cause they don’t have no type of warrant or papers saying that they can just take me, so I’m like, I’m about to go to my Mom’s car and get in and they gon throw me on the ground mess up my good suit. And, put me in handcuffs and I’m like, (reenacting) what, what? They was like, well you was resisting arrest, so we had to use force. I’m like, resisting arrest? I was like, for what, I didn’t do nothin. So, they was trying to act like, I know my, I said I know my rights so you don’t gotta read them to. So, I’m like, man, Mom, just call. I told her to call Chris Dad and tell ‘em that I can’t make it, I ain’t gonna be able to make it. So, I’s like just, just follow them so we can see what’s goin on. So we get down there and they like had me down there for like an hour and a half.” John went on to discuss the day of friend’s funeral. John expressed that the police came to his home and asked for him. Upon talking to the police, John indicated that he was harassed by the police. They immediately threw him to the ground while he was dressed in a new suit. While interviewing continued, John indicated that he could take matters into his own hands; however, he did not resort to such measures. It appeared that life circumstances even overshadowed the significance of one mourning the loss of a friend.

Specifically, John expressed that he had the police to thank for not allowing him to pay his last respects to his friend. When this researcher reflected on this interview, it was difficult not to imagine the grave disappointment that John must have felt. This young went out and spent his last dime on a new suit to attend his friend’s funeral and all of a sudden he found himself face down in the dirt accused of something that he did not do.

How that is even those who are to protect and serve can place them in a position where they too show little regard for the loss of life. He could have retaliated in such a way that could have resulted in him being locked away. It’s

81 amazing to hear John say that people were anticipating him ending up just like his Father, who received 25 years on an assault; charge but he made a concerted effort in spite of the circumstances to simply think things through.

Mark’s Response to Friend’s Death

When engaging Mark in an interview regarding his friend’s death. Mark was clearly disturbed by what happened and as a result he began to talk about friends who were deceased. For example, he said “And, … my friend, Andrew Doe, one of my old school friend’s got killed, he was like, he used to teach me, he used to watch me at the daycare at the VA. He was the, uh, manager at a store. He was like; he was about like 30 somthin, 30. He got killed by one of my friend’s brother’s too. He went on: “He was like, you know what I’m sayin’, a homeboy, like a father figure or somethin like that to me. It’s amazing how … I know the people who got shot. I’m actually cooler with the people who got shot then the other people, you know what I’m sayin. They cool, they really, they friends wit me, they really not, they just associates for real. And, they the one’s who did it, you know what I’m sayin.” By talking originally about his friend’s death, the interview evolved into other violent accounts of friends that had lost their lives. This was Mark’s way of dealing with the deaths of those close to him while trying to make sense of these violent incidents. He makes comparisons to those who were victims and perpetrators. Mark relates that this is very trying for him

82 because he knew both individuals. Mark was trying to find a balance where he was able to look at the incidents from both lenses and draw some type of conclusion that made sense to him.

The researcher also had an opportunity to ask further of Mark his feelings surrounding the death of his friend who was murdered. Mark replied by saying in a very low voice, “well, I don’t want to retaliate or nothin, that will just make it make it worse… my friend, I just can’t understand. I just can’t, I can’t do nothin about it now. I haven’t thought, I haven’t.” Though Mark did not complete his thought due to him being upset, he did express that retaliation was not the answer in this situation. Mark participated in several Emotional Intelligence sessions and the researcher identified growth in Mark where he was able to channel his emotion to not bring harm to himself or others. For example, one of the key elements in the training is to identify the emotion that you are feeling and find positive resolve to that feeling. Mark indicated that his friend was not a bad person; however, it was the street life that consumed him which eventually cost him his life.

Data Collection Results Utilizing Interviews This study served as a qualitative case study which involved emphasis placed on triangulation. Specifically, this section illustrates results of interviews through transcription along with results acquired from surveys, and artifacts. For student participants, interviews dealt with issues of life experiences and black theology. The principal was interviewed and those results will be shared as well. Common themes identified in the research will be shared in order to elaborate specific findings. In order that common themes are exposed, it is the writer’s intent to reemphasize the following research questions for added clarity. The following reflect research questions designated for this study:

Research Question I

How does emotional intelligence/anger management training address issues of student behavior in the dropout recovery setting?

Research Question II

How can black theology raise the students’ level of social consciousness and understanding of oppression?

Research Question III

How does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting?

Data Collection Results Utilizing a Survey

Survey Response

Both John and Mark participated in a survey that was a part of the study. The survey addressed emotional intelligence along with several topics which included family and social life, and spirituality. In this section the researcher will highlight results obtained from the survey. Participant results demonstrated that there were similarities in the area of leadership. For example, one of the questions stated “How would you describe your leadership skills?” Both participants indicated that they contained strong leadership skills. However, there were some differences in the area of peer

84 influence. For example, John and Mark demonstrated that peer influence was instrumental in their ability to make sound decisions prior to the emotional intelligence training; however, following the training, peer influence was not instrumental in their ability to make decisions. When mentioning whether or not people listen to them in their leadership role, the two had different opinions which included feelings discouragement and not caring at all. According to the survey both participants expressed that they were goal oriented. In the area of spirituality the two differed in their acknowledgement of a Higher Power guiding their lives and attending some sort of religious service. One believed that no Higher Power exists, yet there were several occasions when he attended church. The researcher is not concluding that one who attends church must be spiritual; however, there may have been a challenge in his understanding of the survey. On the other hand, participant number two indicated a belief in a Higher Power and attends church more regularly. Overall, both participants agreed that the emotional intelligence training was helpful and it aided them in not taking matters into their own hands. There was also reference made to becoming better citizens and being more confident in how they conduct their lives on a daily basis. It was also related that the emotional intelligence training would be useful in deterring them from negative behavior. Results of Process Utilizing Artifacts When discussing the article on violence, the researcher used a May 2009 news paper article that spoke of a young African American male was murdered. The researcher asked the participants to review the article and then provide an account of their feelings regarding the article.

There were similar responses to the article which spoke senseless acts of violence that had taken place. It was also noted that both participants knew the victim in

85 the article. Using emotional intelligence methodology, the participants were asked probing questions that dealt with anger and violence. For example, “how can you avoid potentially dangerous situations that may result in violence?”

The participants recognized that taking matters into their own hands was not the answer. For example, Mark indicated that it was not worth someone’s life and the black community has to find a way to solve issues rather than through violence. When the participants were asked to review the article, the researcher asked for feedback shortly after. The participants actually took part in their school’s protest. John indicated that it was a highlight of his senior year and it was a great response to violence in the community. John expressed that it was positive to see students march together in peace. Mark also stressed that it was way for him to remember his friends that lost their lives over the years.

Further, he did not want their death to be in vain and that was one of the reasons why he took the march so seriously. When asked if the march made a difference, each participant expressed that the march was needed and gave people the opportunity to remember their love ones and friends. Also, the participants spoke about the hearse and procession that took place down one of the major streets in the Midwest. To receive such community support made them feel extremely proud to be a part of this event and to chant “Live in Peace” really spoke to the ultimate goal that each of them wanted to see occur within their own community.

Data Collection Results from Emotional Intelligence Training

The focus of the Emotional Intelligence training was to empower participants to face challenges with their anger and find productive ways to bring about self- control. According to Anderson (2002), ”This program is designed to help individuals recognize and manage anger. One of its goals is to teach acceptable ways of expressing anger. By gaining a better understanding of self, we will learn to better control

our anger so that it does not lead to violent outbursts or actions that are harmful to others (p.9).”

According to participant responses the training empowered them not to revert to negative behavior but allowed them to examine their challenges more critically. For example, according to Anderson (2002), “If we look sad or hurt, we are letting the other person know that we need help. If we are verbally skilled we will be able to express more of our emotional needs and thereby have a better chance of filling them. If we are good at listening to the emotional needs of others, we are better able to help them feel understood, important, and cared about. The emotionally intelligent person is able to read, with some accuracy, the feelings conveyed non-verbally by those with whom he or she interacts (p.63).” Not only did the training aid the participants, it also allowed them to assist others with similar challenges as well. As the participants spoke of various accounts in their lives, it was apparent of that violence was a major theme encountered. For example, the participants talked about a mutual friend being murdered. Initially, they were asked about their feelings when they first learned about their friend being murdered.

Through the emotional intelligence training, it was determined that the initial emotion was crucial to understanding the next steps in the training. For example, students might feel afraid, attacked, offended, disrespected, forced, controlled, or even trapped when initially experiencing the training (p.69). If these feelings arose, it was researcher’s responsibility to cease that aspect of the training and revisit at a later time. Also, it had been determined that anger was clearly identified when the training took on more specified probing in questioning to ensure issues had been addressed.

“Anger is an intense emotion. It is evidence that we feel strongly about something. As with every emotion, it has a lesson for us. It can teach us that what we value, what we need, what we lack, what we believe, and what our insecurities are. It can help us become more aware of what we feel strongly about and emotional needs are important to us (p.70).” A major part of the training included the identification of emotions. Clearly, one of the goals in the training was to understand how participants felt about certain situations and how they found positive alternatives to counter impulsive reactions that could be deemed harmful.

Identifying Common Themes and Engaging Research Questions

Identifying common themes in this study was the focus of this section. The researcher looked at the lives of Mark and John, determining how they were impacted specifically by the emotional intelligence training and black theology introductory sessions. In identifying common themes the researcher will first deal with the question “How does emotional intelligence/anger management training address issues of student behavior?” In answering this research question, the researcher will first speak to common themes drawn between the emotions of the two subjects. The research question which will be addressed involves black theology. For example, how can black theology raise the students’ level of social consciousness and their understanding of oppression? The final research questions to be addressed deals with critical spirituality which states “how does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting? This question pertains to the leadership of the principal however; the researcher will draw similarities made between critical spirituality and black theology to inform the reader on how the two theories can complement one another in the dropout recovery setting.

Identified Emotions Toward Police

Throughout the emotional intelligence training, it appeared that Mark and John expressed issue with law enforcement personnel. However, would emotional intelligence training assist in developing a positive regarding their feelings toward law enforcement? Ultimately this spoke to the research question which indicated “How does emotional intelligence/anger management training address issues of student behavior?” For example, both young men had frequent encounters with the police and they both viewed police as an oppressive force within the black community. There were several accounts within the study where they felt the police mistreated them by harassing them and even accusing them of being suspects in criminal activity. Emotional Intelligence training allowed the frustration to surface and equipped the young men to deal with previous experiences that they had not had the opportunity to address.

John expressed his disdain for law enforcement while they dragged his deceased friend from a vehicle and did not cover up his body. John expressed that this behavior by the police exemplified a lack of respect toward his friend. John also spoke of an incident where he was preparing for his Senior Prom and the police stopped by his home to question him about a crime and in turn they asked him to step outside of his home immediately throwing him to the ground.

Mark’s disdain for law enforcement stemmed from his being in and out of the juvenile justice system. Mark illustrated the treatment of youth being incarcerated. Mark compared it to that of being in slavery where the officers had total control over the environment and some treated the prisoners as if they were slaves. Mark also spoke about being pulled over by the police and harassed because he and his friends fit the profile of suspects.

Emotions Toward Family Life

Another common theme of the participants centered around their feelings on home life. For example both subjects indicated that they carried feelings of despair when they realized that their parents were in and out of their lives. For example, John indicated that he was in and out of foster care. John expressed that he loved his mother and did not blame her for not being in his life.

On the other hand Mark spoke of a time where he would be left at home with no food in the refrigerator for days. Nevertheless, he did not speak negatively regarding his mother. Mark acknowledged that she had a drug problem. He spoke about how happy he was to see his mother when her car was parked outside the home. The two participants had similar experiences where the family structure was lacking.

However, the training allowed these young men to confront issues of abandonment, despair, and anger, regarding their feelings toward their parents. It was also noted that the fathers of both participants were incarcerated and/or out of jail. Mark expressed that his father dealt with frequent illegal substance along with his mother. Clearly there was frustration early on in these young men’s lives regarding their parents. However, through the training the researcher came to realize that both of these young men demonstrated no ill feelings toward their parents. It was also noted that both participants wished that their parents would have received the necessary support in order to eliminate substance abuse in their lives. This further affirms that emotional intelligence training can address issues of student behavior which can ultimately establish a positive outlook on one understands his/her family challenges.

One of the common themes associated with the training was uncovering family/parental challenges that often lead to both participants being raised by

90 guardians that were not the mother or the father. In this case, the researcher was informed of foster parents and/or grandparents who played a role in rearing the participants throughout their lives. In the next section the researcher will speak about issues surrounding violence.

The Impact of Violence

Another common theme associated with the emotional intelligence training occurred in the area of dealing with violent behavior. Violent behavior appeared to be directly linked to the young men by way of being involved or associated with someone who lost their life. For example, John indicated that he had been involved in street shootings where he himself returned gunfire. Also, John indicated that he had been shot while trying to shield his mother from stray bullets. Mark on the other hand did not speak of any violent altercations that he had been directly involved in; however, he spoke of several accounts where many of his friends were murdered due to street violence. John too often spoke of accounts where he lost friends to violence as well. The training specifically addressed this issue in a manner by which participants received helpful tips on controlling anger and ultimately avoiding taking matters into their own hands.

For example, Anderson (2002), indicates that one of the most helpful things to remember about anger is that it is a secondary emotion. Primary feelings are what students feel immediately before they become angry. For example, students might feel afraid, attacked, offended, disrespected, forced, controlled, or even trapped (p.69). Once students are trained to deal with these emotions, there should be valued lessons learned. For example, how do they begin to respond and learn from their experiences? Again, according to Anderson 2002,

“Anger is an intense emotion. It is evidence that we feel strongly about something. As with every emotion, it has a lesson for us. It

can teach us that what we value, what we need, what we lack, what we believe, and what our insecurities are. It can help us become more aware of what we feel strongly about and what emotional needs are important to us (p.70).”

Training was intended to bring about control in the behavior of each subject through a series of exercises which could lead to better choices in life. In order that each subject would get to a point where better choices were made, they first had to identify the emotions associated with the behavior. For example, participants were involved in this aspect of the training: Instead of sayin g, “H e never should have done that. I can’t believe how irresponsible, insensitive and inconsiderate she is. What a cold-hearted, evil monster he is (p.70)”

On the other hand, the participants could say: “Wow, I am really upset by this. Why does it bother me so much? What specifically am I feeling? What need do I have that is not being met? What principles of mine have been violated (p.70)?” In the next section the researcher will speak to common themes associated with black theology.

The Effect of Black Theology

In order that the participants evolved into a heightened level of consciousness in the dropout recovery setting, they received an introduction to black theology. Evolving into heightened or raised level of consciousness is consistent with the research question that “how can black theology raise the students’ level of social consciousness and understanding of oppression?” For example, one of the tenets of black theology revolved around the notion of blackness.

Blackness in this context does not merely emphasize blacks are the only sufferers of society alone, but it takes into account that blackness is an emphatic

92 reminder of what oppression has meant to America (Cone, p. 7 1986). Through providing an introduction to black theology, the researcher was able to gauge the participants’ understanding of black theology. The introduction of black theology allowed participants to affirm the impact of oppression in light of their own experience. Within this section, the researcher will identify common themes with utilizing black theology as a part of the study.

When utilizing black theology, the researcher was able to determine that it would be necessary to provide an introduction to the concept. This was designed to place oppression within a historical context and further bring into existence an understanding of oppression. For example, black theology is focused on the issues that blacks are confronted with on a daily basis (p.31). Cone goes on to state that “black theology is a theology of revolution (p.32).”

Once they had a basic understanding of black theology the researcher was able to view commonalties of oppression in light of their own daily experiences. Both participants agreed in separate interviews that there were elements of oppression that existed within their own communities such as police. It was interesting to see that each believed that there were some police officers who could be compared to slave masters. It was these officers who often gave people within the black community a hard time.

For example, John equated his own experience of being thrown to the ground after an officer believed that he was a suspect in a drug related crime. Receiving constant harassment appeared to be common place within their neighborhoods; however, both participants agreed that this was not consistent with all officers. For both participants black theology allowed them to view oppression as it existed in their own communities. It was also noted that these young men saw other

93 elements of oppression that existed in their communities such as the justice system.

In the black theology interview, for instance, Mark indicated that prison system was an element of oppression as well due to the high number of black males who are currently incarcerated. Mark went on to indicate that he was currently on probation and he felt that there were many African American males who were unjustly thrown into prison.

Another common theme amongst the participants involved their perception of God. Prior to experiencing the black theology session both of the young men alluded to the fact that they were not frequenters of any religious belief system. However, it was through the black theology session that both had been introduced to the concept that God was a God of the oppressed along with finding acceptance to view Christ other than the Eurocentric image. According to Cone (1993), “Black Theology is the theological arm of Black Power, and Black Power is the political arm of Black Theology while Black Power focuses on the political, social, and economic condition of black people, Black Theology puts black identity in a theological context."

It was imperative that the participants were provided with an opportunity to see God within their own context as a God of the oppressed. Further, this concept would open the door to the realities of oppression as they exist today. For example, John indicated that even though Jesus Christ is frequently, portrayed as a European, it was now good to see other than Caucasian. This supports the notion that one can find comfort in their identity knowing that Jesus is someone who looks like them.

The black theology concept created a greater awareness of the oppression that has existed of overtime; nevertheless, both participants agreed that they both

94 needed a God who could identify with their struggles whether social or economical. The black theology sessions were instrumental in providing a historical perspective of how slavery has existed over time. Also it was important to convey to the participants that black theology aids in formulating a stronger identity that counters the impact of the identity crisis within the black community.

For example, the identity crisis also reflects a manner by which the community remembers and understands the past. Ultimately, it raises the level of black consciousness uncovering a past destroyed by slave masters (p.12). Herbert Apetheker has indicated: “History’s potency is mighty. The oppressed need identity and inspiration; oppressors for justification, rationalization and legitimacy. Nothing illustrates this more clearly than the history of the American Negro people (p. 12).”

Granted both participants viewed oppression in light of current circumstances such as law enforcement and economic conditions; however, there was a close linkage made between current and historical views of oppression. In the next section, the researcher will draw similarities between critical spirituality and black theology.

Drawn Similarities between Critical Spirituality and Black Theology

Critical Spirituality and black theology were the two theoretical constructs examined in this study. The researcher will draw similarities made in this study through the selected subjects and interviewed principal. Critical Spirituality is defined as the individual ability to know oneself and act in accordance with what defines the self (Dantley, 2005, p.504) which leads to the research question in this study that indicates “how does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting? In

95 order that the hypothesis is tested the researcher must place emphasis on the critical spirituality stages of development.

The theoretical construct of critical spirituality has several stages of development which are instrumental in administrators evolving into the knowledge of self. For example, the stages of development include critical self- reflection, performative creativity and deconstruction interpretation. On the other hand black theology,

“is a theology of liberation because it is a theology which arises from identification with the oppressed blacks of America, seeking to interpret the gospel of Jesus in the light of the black condition (Cone, 1986).”

Both theories are instrumental in raising the consciousness of individuals. However, the researcher would like to demonstrate how the two are an intricate part of breaking the chains of oppression that exist in the dropout recovery school setting. For example, it has been determined that black theology and critical spirituality aid in bringing recipients of theory into knowledge of self. For example, the focus of the research dealt with breaking the chains of oppression in the dropout recovery setting.

Oppression in school setting stems from the emotional and social context that is due to implication of societal constructs that have impacted the educational development of young people. Nevertheless, it is only until the school administration realizes and understands oppression exists that the chains will be broken.

The tone for revolutionary thinking within the school setting has to be established by the administration. For example, it is the principal who establishes the climate for change in his/her perspective buildings. Further, in order that change takes form the principal must enter into a process of evolution. According

96 to Dantley 2000, indicates that it becomes crucial for one to transcend his/her situationality in order to reflect upon it (p. 17).

Through reflection the leadership can realize their own bondage and find ways to search the inner-self for solving their own oppression. True change or liberation can only take place when administrators can do the following: no longer be submerged under the trappings of situation, evolve into emersion through reflection, and eventually allowing emersion to articulate one’s existence absent of bondage of the situation (p.18).

This was made evident when the Principal Bob began to discuss the elements of oppression that exist in urban settings where the majority appears to be controlled by the status quo who want to maintain curriculum that suits their own agenda. It appeared that the principal indicated that he favored the importance of reflection. In fact he went on to allude that prayer was a major part of his day. Though his concept of spirituality was geared toward religion, the researcher believed that with more familiarization of critical spirituality, more time can be given to understanding this concept.

Black Theology and critical spiritual if given the proper attention can compliment one another in the dropout recovery setting. For example, black theology spoke to exposing oppression through a historical lens, which was key to creating a liberating experience for students. Also students could take historical aspects of oppression and apply it to their own context.

This was clearly acknowledged when students saw police brutality of today and made comparisons to slavery in America. Though black theology was not applied to the administrative context, the principal was able to understand the historical barriers that have existed within the school environment which support the agenda of dominate culture which alludes to the research question of “how

97 does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting?” He indicated that unless a school administrator has the wherewithal to deal with supremacists’ agenda then true change would not take place.

The mentality that supported Bob’s thinking was reflective of him entering into the stages of critical self-reflection, performative creativity, and deconstruction interpretation. It is through these stages that the administrator has entered into knowledge of self. This type of development for a school administrator is an intricate part to supporting black theology as a means breaking the chains of oppression in the drop recovery school setting. In the next chapter I will discuss implications for future research.

Chapter V: Conclusions and Implications for Future Research

Theoretical Generalizations

Black Theology, critical spirituality, and emotional intelligence are key elements in breaking the chains of oppression in the dropout recovery school setting. For example;

Black Theology provided a historical lens by which students had the opportunity to view oppression through an historical lens and find ways to draw similarities with their own context. For example slavery was utilized as an example of oppression; however, within current experiences students were compelled to witness modern day oppression. Students viewed incidents tied to police as oppressive in nature.

Without question, this was an empowering moment in the lives of these young men. Black Theology was designed to expose the ills of oppression which were buried within the participants. According to Cone (1997), black theology is defined as “the need for black people to define the scope and meaning of black existence in a white society;” further it is a theology whose sole purpose is to apply the freeing power of the gospel to black people under white oppression. Black Theology is focused on the issues that blacks are confronted with on a daily basis (p.31). Cone goes on to state that “black theology is a theology of revolution (p.32).” The researcher was able to identify occurrences of change that would broaden the scope of each participant’s understanding of oppression. For example, the participants were able to view encounters with police and the judicial system as examples of existing oppression in their lives. Specifically, an incident that highlight’s oppression as it exist within their context, involved the police throwing John to the ground while supposedly falsely accusing him of a

100 crime. Further, Mark could speak of the police harassing him and his friends because they fit the profile. Ultimately, the change in the life of the student involved transformation of the current mindset. For example, one of the thrust behind the transformation of these young men was made evident by the Bible which states “be ye transformed by the renewal of your mind (Romans 12:2).” The renewing of the mind in this context refers to the raised level of awareness.

The raised level of awareness encompassed the student being more cognizant of social issues that reflected oppression in their neighborhoods or even homes. For example, the participants spoke to troubled past that involved parents being incarcerated and/or on drugs. Seeing Jesus as one who likes them and is willing to accept them as they are brings into existence a greater sense of self worth. For example, in the black theology sessions the young men expressed their excitement when they could view the historical Jesus as a man who sympathized with the marginalized of society. According to Cone (1993),

“Black Theology is the theological arm of Black Power, and Black Power is the political arm of Black Theology while Black Power focuses on the political, social, and economic condition of black people, Black Theology puts black identity in a theological context (p.5)."

The moment the participants could envision a God that looks like them was very compelling. For the first time in their lives each participant identified with Jesus who worked on behalf of the oppressed. Also, to see Christ as a person of color caused them to feel better about themselves because they felt he could be someone they could relate to. Once this had been realized through black theology trainings it became apparent that the level of consciousness was being raised. Ultimately black theology, created an opportunity for the participants to embrace concepts associated

101 with loving their blackness in spite of the oppressive context. For example, according to bell hooks (1995),

“In a white supremacist context, loving blackness is rarely a political stance that is reflected in everyday life. When present it is deemed suspect, dangerous, and threatening (p.148).”

The black theology training sessions were not only designed to awaken consciousness but to create an opportunity for loving one’s blackness. Mark indicated in the training that rarely are young people given the opportunity to love themselves. Further, it is the researcher’s view that rarely in a society where oppression exists, are the disenfranchised given the chance to embrace the value of their contribution to society. However, through the black theology training, participants were able to view Christ from a historical lens that ultimately placed emphasis on affirming blackness and empowering the oppressed past the constraints of society. It was constraints such as the oppressive police tactics and the prison system that brought into realization the importance of seeing the significance of one’s value in society.

One of the contributing factors to the establishment of an oppressive culture is the promulgation of self hatred. bell hooks (1995), on the one hand speaks to this annihilation of the black community which is spawned by the undercurrent of white supremacy. However, the black community in many cases has internalized this notion of inferiority by embracing self-hatred, yet finding a way to break free from this self-destructive mindset (p.3). Clearly, there were signs of these young men struggling with their own self-destructive mindset. For example, John talked about frequently being associated with criminal activity. It was almost as if the police were labeling him. In turn this made John feel angry at times where he wanted to take matters into his owns hands. Without question,

102 there was a need to make a paradigm shift. For example, Bell Hooks speaks to this issue by stating:

Though the images were so vividly etched in the participants’ minds on how they were treated by the police, they were able to overcome some of the stereotypes associated with young African American males. For example, the media has controlled the images portrayed in film and /or television where blacks have been given roles of subservience and crime oriented in nature. We have witnessed this in movies such as “Gone With the Wind and Training Day” where Hattie McDaniel and Denzel Washington, won Oscars for their roles respectively. Unfortunately, these images over time have impacted the black community in such a way that it has infiltrated the psyche of student life where students have now embraced the images of the stereotypical pimp, pusher, gang member etc. Undoubtedly, these images are lived out by many African American students and directly contributed to the deterioration of the black community (hooks, 1995, p.111). In the next section the researcher will continue theoretical generalizations reflective of critical spirituality.

103

Though critical spirituality represented a transformation in the leadership of the administrator only, its significance to the overall mission of breaking the chains of oppression within the dropout recovery setting was crucial. The question presented by the researcher stated how does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting? In order that the question was addressed the term had to be defined. For example, critical spirituality is defined as the individual ability to know oneself and act in accordance with what defines the self (Dantley, 2005, p.504). This concept was introduced in order that principal Bob would have added clarity in understanding the barriers of oppression that existed within his own dropout recovery setting. Further, this attempt of bringing added clarity into existence involved introduction of critical spirituality tenets. The tenets of critical spirituality speak to performative creativity, deconstructive interpretation, and critical self reflection. Dantley (2000), indicates that it becomes crucial for one to transcend his/her situationality in order to reflect upon it (p. 17). Through critical self-reflection the leadership can realize their own bondage and find ways to search the inner-self for solving his/her own oppression. True change or liberation can only take place when administrators can do the following: no longer be submerged under the trappings of situation, evolve into emersion through reflection, and eventually allowing emersion to articulate one’s existence absent of bondage of the situation (p.18). Another component of critical spirituality is deconstructive interpretation where the school leader contends with resolving substantive inquiries such as how he/she can make schooling meaningful for those who have been marginalized and discounted by the culture traditionally served by the educational process(p. 655). Further, Dantley’s notion of performative creativity served as a part of critical spirituality which provides administrators with the ability to dream but also strategize (p. 655). These tenets were covered in the interviewing sessions with principal Bob. Once

104 the tenets were covered, the principal was given the opportunity to internalize its meaning and encouraged to apply to his school setting. Following the internalization of these tenets, the school leadership can apply these concepts in order to identify oppression which can be reflected in their own environment.

Critical Spirituality and black theology were used in a manner to draw similarities that speak to raising the conscious level within the dropout recovery school setting. The students would be the beneficiary of black theology which exposes students to the historical implications of oppression that occurred over time. The impact of the principal’s exposure to critical spirituality included his ability to understand the difference between religion and spiritually. Ultimately, critical spirituality caused the principal to identify oppression within his own context

Discussion of Study Limitations in Design

When considering limitations in design, the researcher identified several areas that can be expounded upon. In this section several limitations will be highlighted. One of the limitations of the design involved the number of actual participants. For example, the researcher was referred three subjects by the school’s principal. As a result of the process, two actually participated. The participants were selected by way of the school’s free and reduced lunch program. Another limitation to the study was the duration of the emotional intelligence training as opposed to the black theology sessions. For example, there was a considerable amount of issues with the personal lives of the participants which needed to be addressed such as issues of anger within the family structure, violent acts involving loss of friends, and police harassment. These topics posed as necessary items to be addressed. Black Theology sessions were

105 provided on an introductory level; however, perhaps in the future the sessions can be extended to include more exposure to the concept. Testing surveys/tools were used on the participants; however the tool itself and structure appeared to hold some challenges for the subjects regarding comprehension. Also, the tool may have to be modified structurally in order for subjects to understand. Another limitation to consider involves validity in a two person survey. The researcher suggests that sample size be increased for future study.

The researcher realized that there were limitations associated with the attendance of the participants. For example, there were occasions where parole situations arose which caused at times in consistency with one of the subject’s level of participation. There were times when the subject had to leave the training session early in order to attend parole meetings. This caused the researcher to expend an amount of time on review as opposed to moving on to the next session. In the next section the researcher will speak to answering the research questions. Several implications for future emanate from the study.

Answering The Research Questions

Research Question I

How does emotional intelligence/anger management training address issues of student behavior in the dropout recovery setting? As the writer considered this question throughout the study, it has been concluded that the participants demonstrated growth and maturity in their response to potentially volatile situations with friends being murdered, occurrences with police, and struggles with family members. The key thrust behind the emotional intelligence training

106 was to allow these young men not to take matters into their own hands regarding potentially violent situations.

Research Question II

How can black theology raise the students’ level of social consciousness and understanding of oppression? It had been determined that students evolved into higher sense of social consciousness by relating oppression to their own context. For example, the participants concluded that they viewed law enforcement officials as their current oppressors and the penile system as form of slavery. The participants also indicated that they were able to internalize drug addiction and alcohol as a form of oppression as well. However, the writer is convinced that there needs to be an infusion of more black theology sessions to acquire a level of understanding on behalf of future participants.

Research Question III

How does critical spirituality empower school leaders to introduce social consciousness within the dropout recovery school setting? Critical Spirituality empowered the administrator by allowing the administrator to become exposed to its stages of development such as critical self-reflection, performative creativity, and deconstructive interpretation. The writer also witnessed growth in the principal’s understanding of religion as opposed to spirituality. Clearly within this context the principal saw the value of spirituality and its application to the dropout recovery school setting. In the next section the researcher will present implications for future study.

107

Implications for Future Study

When considering the original sample size for this study to include more students along with administrators, the researcher arrived at the conclusion that increasing sample sizes may provide an opportunity to gauge the impact of black theology and critical spirituality. Specifically, when the elements of black theology training involved an introduction of the concept, participants were intrigued. However, it is the desire of the researcher to introduce the concept of black theology and understand its impact on a larger scale within a private dropout recovery school setting. The black theology training can be introduced but can be modified to include ways to apply it to one’s daily life. Though black theology speaks to the historical implication of oppression, the researcher understands that youth need to understand that it still exists; however, they should understand how it functions within their current context.

Modifications regarding the referral process should expand to include a data base that encompasses students who may have had identified emotional challenges along with homeless students. Future study should incorporate the assistance of guidance counselors and intervention specialist as well. The rationale behind this type of selection revolves around a rising number of students who fit this profile within the dropout recovery setting. During the 2009-2010 academic school year, the researcher noticed an increase in the homeless student population at this school . It is an interest to understand how these students have responded to such harsh economic situations. For example, how they were able to function in spite of mainstream standards, peer influences, and school expectations. Ultimately this impacts the way they function in society on a daily basis. What tools can be afforded to them in order that they rise above their current circumstances or what defense mechanisms are the students using? For

108 example, Paulo Freire 1972, utilizes reflection in a way to bring about purposive tactics of the dehumanization processes that keep the oppressed from realizing their own potential (p. 100). Freire indicates further that:

“Men, as beings in a situation find themselves rooted in temporal-spatial conditions which mark them and which they also mark. They will tend to reflect on their own ‘situationality’ to the extent that they are challenged by it to act upon it (p. 100).”

Further, Dantley 2000, indicates that it becomes crucial for one to transcend his/her situationality in order to reflect upon it (p. 17). Nevertheless, the researcher believes that we must teach the students to reach this point of reflection in their lives. Also, there may be a way in which students with these type of circumstances revert to living separate identities in order to survive. For example, Tommy Lott (1996), in reference to W.E.B. DuBois indicated that African Americans take on transference of consciousness they become prone to assimilating into mainstream culture. Oppression should not lead the disenfranchised down a road of embracing negative images. For example, Du Bois (2003), indicated that as African-Americans we are obligated to maintain and perpetuate our culture in order to retain our authenticity (p.166). However, students cling to those images that we witness daily in the land of radio and television such as pimps, pushers, and prostitutes. We have to begin to uncover this sense of self-hatred. Ideally, this low self-esteem can be attributed to a system of oppression that was built on a foundation of hate. The foundation of that hate was slavery. For example,

“The black slave after receiving this indoctrination shall carry on and will become self refueling and self generating

109

for hundreds of years, maybe thousands. Don’t forget you must pitch the old black male vs. the young black and the young black male against the old black male. You must use the Dark skin slaves vs. the light skin slaves and the light skin slaves vs. dark skin slaves (Lynch 1712, p. 9).”

Ultimately, this was an example of how the dominant culture tried to perpetuate the self hatred amongst African Americans. This self-hatred is lived out in the lives of many youth. For example, self-hatred may be the cause of black on black crime. According to Wade Nobles (2006) homicide is the leading cause of death among African American males 15- 24. Further, African American males comprise only 6% of the total population of America yet they account for 34% of all the murder victims (p. 170). Secondly, African American population consists of 12% of the total population, it accounts for 46% of the prison population (p.170). These alarming statistics signify that there must be an attempt to teach youth to feel better about themselves along with building confidence and self-esteem.

Involve a More Diverse Population

Though this study examined the lives of two African American males and their response to emotional intelligence training and black theology it is the intent for the researcher to broadened the scope of participants to include females as well. The research may be indicative of varied female perspectives on oppression that may lend itself to new findings. Females and their response to oppression may differ due to the barriers that already exist with oppressed groups such as African Americans. Authors such as bell hooks can bring another voice into the

110 research itself in order to point out oppression with the African American female experience. Within the dropout recovery school setting, there is growing a number of females who are experiencing challenge as well which are resulting in an increased number of suspensions. To encompass females in this study will benefit young women in finding alternatives to curb their aggression and become exposed to the concept of black theology in an attempt to raise their level of consciousness.

Implications for Potential Curriculum Involving Black Theology and Critical Spirituality

Establishing a quality learning community within a private dropout recovery school setting is crucial to the development of students. Ideally, it is the researcher’s goal to establish such a community that takes into consideration the academic, emotional, and spiritual development of each student. For example, within this culture there must be a paradigm shift that would involve an innovative approach to establishing a culture that speaks to developing the identity of African American youth. Therefore, black theology could be infused into the school’s curriculum as a form of literature to eradicate self-hatred amongst youth. Through a historical presentation of how oppression has existed over time and how it exists today can serve as a defining moment by which the students sees oppression within a current context. However, knowing the history of oppression in this country is critical if youth are to be equipped to face current societal elements of racism and classism. Therefore the writer would propose a curriculum that involves both emotional intelligence training and black theology in order to counter the negative impact that oppression has on today’s youth. In that black theology could be introduced within the dropout recovery school setting, there must be a

111 clear and concise initiation of its tenets so that faculty and students can have an understanding of its concept. For example, one of the tenets of black theology revolves around the notion of blackness. Blackness in this context, does not merely emphasize blacks are the only sufferers of society alone, but it takes into account that blackness is an emphatic reminder of what oppression has meant to America (Cone, p. 7 1986). Blackness ultimately represents those victims of oppression who realize that the survival of their humanity is bound up with liberation from whiteness (p.7). Another tenet of black theology places emphasis on survival. According to Cone (1986), to speak of black theology as survival theology refers to the condition of the community out of which black theology arises. Cone further states that we can distinguish three characteristics of the black condition; “The tension between Life and Death, Identity Crisis, and white social and political power (p.11).” The Tension between Life and Death involves the black community posing the question of “When will the white overlord decide that blackness in any form must be exterminated (p.11)?” What predicates this current thought is that the black community has been reminded of the dominant culture’s attempt to annihilate cultures that are contrary to the status quo way of life. This annihilation of culture must be given attention within our schools so that schools can be better prepared to develop the minds and leadership of today’s African American youth. The days of educating our youth with the sentiment of dominant culture has to stop, if not our schools will do nothing more than support the development of maintaining a permanent underclass. This permanent underclass is designed to conform to the demands of the dominant culture which further promulgates the elitists’ agenda. For example, Carter G. Woodson (2005), said it best when he

112 stated as noted by Niam Akbar in his book “The Psychological Chains of Slavery”:

Therefore, the young African American mind cannot be brought under control of his oppressor. Educators must seek to inform the youth that their contribution to the world is crucial; however, change will not come without challenge. Akbar, goes on to say that an effective education system must be rooted in the validity of its students (p. 5). It is the student who will serve as the bearer of hope in this country. It does not matter that he/she comes from such dire circumstances; however, if he/she has a willingness to succeed and work for the advancement of their community then and only then is liberation a platform by which they carry out their mission. Ultimately, the educator must teach his/her students to be self- reliant. Never before has the echo of self-reliance been made so relevant for a time such as this. Past leaders such as Marcus Garvey and Booker T. Washington’s philosophy should find its way into schools curriculum, especially when you have an economic structure that is crumbling before our eyes. For example, Marcus Garvey’s philosophy, though viewed by some as extreme, definitely holds relevance for today. One of Garvey’s early goals was to create an industrial training institute for blacks in Jamaica based on the Tuskegee model. However, the core of Garvey’s theory of education, emphasized self-culture as

113 precursors to good race leadership which emulated the classical model of education, where the training of the child is the basis of virtue, and virtue in turn is the necessary requirement of statesmanship (p.24). Further, pride in the Negro Race was a major thrust behind the establishment of Garvey’s Movement; therefore, in 1937, he established the School of African Philosophy. Garvey noted:

The School of African Philosophy had an emphasis placed on building up the character of black students while introducing them to significant contributions of the Negro Race. The method Garvey utilized to promote the significance of the African contribution exemplified tenets of Afrocentrism which offers hope for actualizing the masses of Americans around the idea of Africans being viewed as subjects rather than objects (Asante 1998, p. 42). It is apparent in these times that the African American community stands at a crossroads moment where it is trying to establish its place in a country that has proven at times that has not and will not be accommodating of the Negro. Therefore institutions of learning must teach the students to not expect any hand outs and become reliant upon the efforts of status quos to do for them. In essence, Garvey’s school was geared toward creating “African agency” as defined by Asante that would raise the revolutionary spirit of the oppressed. However, Asante speaks to the denial of creating such agency within the African American community. He states:

114

Though oppression remains an objective of the dominant culture, a new approach to leadership can establish a positive tone within the dropout recovery school setting. For example, critical spirituality serves as a leadership construct for administrators who have the opportunity to evolve into an understanding of the self. Through critical spirituality the administrator can establish a specified culture of the school where transformation can take place. The transformation of leadership can be viewed as a starting point for true change to occur within the dropout recovery school setting. However, it is the writer’s intent to incorporate critical spirituality in the form of a professional development series for school administrators.

The professional development on critical spirituality can be given in segments to include its tenets and how transformation can take place within a private dropout recovery school setting utilizing this framework. Each administrator would receive guidance on how to infuse the concept of critical spirituality within his/her leadership. For example, when examining critical spirituality, administrators can initiate reflective exercises to ensure the initial steps toward transformation. According to Dantley (2000), it becomes crucial for one to transcend his/her situationality in order to reflect upon it (p. 17). Through reflection the leadership can realize their own bondage and find ways to search the inner-self for solving their own oppression. True change or liberation can only take place when administrators can do the following: no longer be

115 submerged under the trappings of the situation, evolve into emersion through reflection, and eventually allowing emersion to articulate one’s existence absent bondage of the situation (p.18). This form of leadership can thrive in the dropout recovery school setting when administrators are willing to think about how he or she can reach the masses of oppressed African American youth by first beginning with themselves. Once the transformation in leadership is established with the administrator, change can then permeate throughout the entire school setting. It is the writer’s intent to introduce black theology and critical spirituality to administrators within the dropout recovery school setting so that they can view how the two constructs serve as methods to reach a greater level of consciousness. .

Overall, urban schools along with dropout recovery schools that are primarily serving African American youth stand in the need of dramatic change. However, the days of leadership that speaks to maintaining the status quo must cease if education is truly going to be effective. Educators who serve in this type of context must be reminded of the African American greatness in order to reach the masses of youth who still remain in the dark about a past inspired by legacy and liberation. According to Tommy Lott (1996), who quoted the words W.E.B DuBois:

“African-Americans to be inspired with the divine faith of our black mothers, that out of the blood and dust of battle will march a victorious host, a mighty nation, a peculiar people, to speak to the nations of the earth a divine truth that shall make them free (p.170).”

WEB DuBois (2003) speaks of African Americans being mindful of their potential for greatness. This greatness within dropout recovery school settings must begin with the leadership. African American leadership should not be

116 apologetic of its culture but willing to share with aspiring youth that there is a legacy of greatness. It is then educational systems can be transformed when students and administrators alike, begin to undertake a transformation that reminds them of struggles past but looks forward to a future hope. It is this future hope that states that the chains of oppression can be broken in the dropout recovery school settings with new ideas and innovation. Our youth are worth it; undoubtedly the veil of oppression and ignorance must be removed from the minds of our educational leadership and students. Once this happens people can truly embrace the fact that they are free regardless of those who may not want to acknowledge administrator’s and student’s ability to think and do for themselves.

117

Appendix

118

Participant 1

Survey Questions

Thank you for participating in this study. Please answer the following questions, 1 being lowest 10 being the highest. If you are not comfortable with any of the questions feel free not to answer.

1. How are things going in my life right now

great 1 2 3 4 5 6 7 8 9 10 fair positive influences 1 2 3 4 5 6 7 8 9 10 negative influences hopeful 1 2 3 4 5 6 7 8 9 10 hopelessness solid friendships 1 2 3 4 5 6 7 8 9 10 non reliable friendships

119

2. What do you value most in your life?

me 1 2 3 4 5 6 7 8 9 10 not me family 1 2 3 4 5 6 7 8 9 10 not my family religion 1 2 3 4 5 6 7 8 9 10 not religion school 1 2 3 4 5 6 7 8 9 10 not school

3. How would you describe your home life?

Positive home life 1 2 3 4 5 6 7 8 9 10 negative home life Was Family involved 1 2 3 4 5 6 7 8 9 10 family noninvolved Good Relationship with parents 1 2 3 4 5 6 7 8 9 10 no relationship Good relationship with siblings 1 2 3 4 5 6 7 8 9 10 negative relationship with siblings

4. How do feel about yourself? great 1 2 3 4 5 6 7 8 9 10 not so great focused 1 2 3 4 5 6 7 8 9 10 not so focused

120

confident 1 2 3 4 5 6 7 8 9 10 not so confident

5. Do people listen to you? yes 1 2 3 4 5 6 7 8 9 10 no

6. How do you feel when others don’t listen to you? discouraged 1 2 3 4 5 6 7 8 9 10 don’t care angry 1 2 3 4 5 6 7 8 9 10 very angry

7. Do believe in a Higher Power other than yourself? I believe 1 2 3 4 5 6 7 8 9 10 do not believe All the time 1 2 3 4 5 6 7 8 9 10 sometimes Does exist 1 2 3 4 5 6 7 8 9 10 does not exist

8. Do you attend church? Frequently 1 2 3 4 5 6 7 8 9 10 not at all Holidays only 1 2 3 4 5 6 7 8 9 10 once per year

121

9. Do you attend the mosque? Frequently 1 2 3 4 5 6 7 8 9 10 not at all Holidays only 1 2 3 4 5 6 7 8 9 10 once per year

10. Do you attend other religious services ? Frequently 1 2 3 4 5 6 7 8 9 10 not at all Holidays only 1 2 3 4 5 6 7 8 9 10 once per year

11. How would you describe your leadership skills? strong 1 2 3 4 5 6 7 8 9 10 not so strong confident 1 2 3 4 5 6 7 8 9 10 once per year

12. Do people easily influence your decisions? sometimes 1 2 3 4 5 6 7 8 9 10 all the time

13. Do you have goals? Yes 1 2 3 4 5 6 7 8 9 10 No

122

14. What did you find useful about this study?

15. Was there anything not useful about this study?

I think of myself as: a good person a bad person attractive unattractive smart dumb strong weak self-confident insecure successful unsuccessful honest dishonest brave fearful spiritual not spiritual powerful powerless someone special nothing

123

easy going rigid a leader a follower a solid citizen an outlaw an optimist a pessimist a hero a villain goal oriented without direction religious not religious

Other people: like me dislike me trust me distrust me look up to me look down at me respect me disrespect me feel safe with me fear me empower me exploit me care about me don't know I exist love me hate me listen to me ignore me make me happy make me angry

I think most people are: good evil worthwhile worthless to be respected to be exploited trustworthy out to get me

124

Compared to other people, my life is: much easier a severe struggle whatever I make of it completely beyond my control happy miserable normal abnormal well organized chaotic simple complicated focused out of focus

When I think about my future I feel: hopeful hopeless confident uncertain I have a plan lost

How often do you attend services at your church/mosque/synagog? very frequently never

degree examples

How strong is your belief in God? very devout I don't believe

How well do you get along with your family? strong family ties we don't get along

125

Do other people listen to you? yes no

I smoke cigarettes, cigars, or other. true false

Put a number next to the following people who have been most influential in your life, where 1=most important, 2=next most, through 5, leaving the rest blank: [] mother [] father [] sister [] brother [] grandmother [] grandfather [] uncle [] aunt [] teacher [] best friend [] spouse [] minister/priest/etc

126

Personal Inventory Interview Questions

1. What was the happiest period in your life? 2. Tell about a turning point in your life? 3. Was there an event in which you demonstrated great courage? 4. Was there a time of heavy grief? More than one? 5. What are some things you would like to stop doing? 6. Tell about some peak experience you have had. Tell about some peak experience you would like to have. 7. If your parents are alive, how are you going to get involved in their lives when they get old? 8. How do you deal with unpleasant events at school? 9. What are your favorite T.V. Shows 10. What do your friends like about you? 11. What are some things you really believe in? 12. Where do you see yourself five years from now? 13. Are there injustices in your community you feel need to be changed? 14. Is there anything you would like to change about yourself? What would that be? 15. Do you smoke? 16. Did you ever steal anything? When? Why? 17. What makes you dislike a person? 18. Describe something you have done recently to a person you dislike? 19. In your estimation, are funerals important? Why? 20. What bothered you most about your parents when you were growing up? 21. Do you believe in life after death? 22. Have you encountered a near death experience? 23. How often do you get in trouble? 24. How do you handle it when you get in trouble? 25. Which was your best year in school?

127

Exhibit III: Training Session Illustration at a Glance

Session 1: Introduction the Meaning of Controlling Ourselves

• Defining Emotional Intelligence

• Perception is everything

Session 2: Our Bodies Talk

• Stress reduces our ability to feel

• Emotions are important

• Emotions bring people together

Empathy, Compassion, Cooperation, Forgiveness

Session 3: Develop an Understanding of Yourself

• Understanding the eight basic feelings

Anger, Sorrow, Fear, Love, Joy, Acceptance, Disgust,

Surprise

• Recognizing Patterns of behavior

• Our beliefs control our behavior

Session 4: Understanding Your Emotions

• Anger, Sorrow, Fear, Love, Joy, Acceptance Disgust, Surprise

• Recognizing Patterns of Behavior

128

• Staying Positive

Session 5: Anger Management

• Recognizing Anger

• Expressions of Anger: Anger Turned Outward

• Expression of Anger: Anger Turned Inward

Session 6: Checking for Drama

• Negative Feelings, Attitudes, Thoughts or Behaviors

• Problems in Relationships with Other People

• Other High Risk Situations

Sessions 7: Reasons for Anger:

• Making excessively high demands

• Over stepping the bounds of one’s authority

• Insulting the other party

• Falsely accusing the other party of wrong doing

Session 8: Some Reasons to Give Up Anger

• Anger as a form of connection with someone you dislike

• Anger injures both you and the person with whom you are

communicating

• Anger converts the self from victim to perpetrator

129

Session 9: The Anger Journal

• Describe the situation about which you became angry

• Beliefs: What did you tell yourself about the situation?

• Feelings: Describe how you felt

• Actions: Describe what you did

• Dispute: Change your thought processes if your thinking caused the

anger

Session 10: Cool Downs & Time Outs

• Steps to Take

Session 11: Understanding Oppression

• Defining Oppression Historically

• Introduction to Black Theology

Session 12: Understanding Critical Spirituality

• Defining Spirituality

• Knowledge of Self

• Understanding the Stages of Spiritual Development

• Identifying Positive Images

130

Black Theology Interview Questions

1. How would you define oppression?

2. How has oppression impacted your life?

3. What are your thoughts about slavery?

4. Would you say that slavery exist in some form today?

5. Please describe your thoughts about Jesus Christ?

6. Do you think Jesus was passive?

7. Do you think Jesus was a rebel?

8. Do you think he was white? Why

9. Do you think he was black? Why

10. Does it really matter what color he was?

11. Do you believe God is for the poor? Why

12. Do you believe God is for the rich? Why

13. Is God a God of the oppressed?

14. Do you feel society has taken advantage of you?

15. Who are the oppressed people of the world?

16. Can God solve the problem of oppression?

17. How would you deal with oppression?

18. Is Jesus relevant in today’s times?

19. Is Jesus real to you?

20. Can Jesus solve the problems of the world?

21. What are the problems in your community?

131

Critical Spirituality Questions

1. Please define Spirituality?

2. How would you describe your own spirituality?

3. Do you believe in a higher power other than yourself?

4. How important is reflection in your life?

5. Do you understand the concept of Knowledge of Self?

6. As an administrator is your creativity welcomed?

7. How do you interpret religion and spirituality?

8. How would you define your career as an administrator up to this point

9. Please describe your leadership style?

10. Does oppression exist in your school setting? Please describe

11. Who are the oppressed people of the world?

12. How would you deal with oppression?

13. How would you define oppression?

132

Works Cited

Akbar, Niam. (1998). Know Thy Self. Florida. Mind Productions and Associates Inc.

Akbar, Niam. (1996). Breaking the Chains of Psychological Slavery. Florida. Mind Productions and Associates Inc.

Benton, T. & Craib, Ian (2001). Philosophy of Social Science: The Philosophical Foundations of Social Thought. Great Britian. Palgrave.

Calomore, John. (1995). Critical Race Theory. New York. The New York Press.

Capper C. & Dantley, Michael (2004). Educational Leadership, Spirituality and Social Justice.

Cone, James. (1997). Black Theology and Black Power. New York. Orbis Books.

Cone, James. (1986). A Black Theology of Liberation. New York. J.B. Lippincott Company.

133

Crenshaw, K. & Pellar Gary (1995). Critical Race Theory. New York. The New York Press.

Dantley, Michael E. (2005). African American Spirituality and Cornel West’s Notions of Prophetic Pragmatism: Restructuring Educational Leadership in American Urban Schools. Education Administration Quarterly. Vol. 41. New York. Council for Educational Administration.

Denzin N. & Lincoln Yvonna (2005). The Sage Handbook of Qualitative Research. California. Sage Publications, Inc.

Du Bois W.E.B. (2003). The Souls of Black Folk. New York. Fine Creative Media.

Freire, Paulo. (1970). Pedagogy of the Oppressed. New York. The Continuum International Publishing Group.

Garvey, Marcus. (1987). Marcus Garvey Life and Lessons. Los Angeles. University of California Press.

Glesne, Corrine. (2006). Becoming Qualitative Researchers. Boston. Pearson.

134

Hooks, Bell. (1995). Killing Rage. New York. Henry Holt and Company.

Mclaren, Peter. (1995). Critical Pedagogy and Predatory Culture: Oppositional Politics in a Postmodern Era. New York, Routledge.

Noguera, Pedro. (2003). City Schools and the American Dream. New York. Teachers College, Columbia University.

Norman, D. & Lincoln,Yavonna S. 2005. The Sage Handbook of Qualitative Research. London. Sage Publications.

Parker Palmer. (1990). Leading from Within: Reflections on Spirituality and Leadership.

Madison. Harper and Row.

West, Cornel. (1999). The Cornel West Reader. New York. Civitas Books.

Wilmore, G. and Cone, James. (1979). Black Theology. New York. Orbis Press.

Wilson, Amos. (1998). Blue Print for Black Power. New York. Afrikan World InfoSystems.

135

Woodson Carter G. (2005). The Mis-Education of the Negro. Virginia. Khalifah’s Booksellers and Associates.

136