Suchergebnisse

PurposeMore than 40 years after the passage of the Civil Rights Act of 1964, African Americans experienced partial inclusion in corporate America and to a certain extent have had to maintain a bicultural identity to function. This article aims to provide insight into the lived experience of African Americans in corporate America to illustrate the experience and effect of partial inclusion and biculturalism.Design/methodology/approachThe paper explores the lived experience of partial inclusion and biculturalism, phenomenological interviews were conducted with a small number of African Americans who work or worked in corporate America.FindingsAs a result of partial inclusion, the participants often did not engage in social interaction to the same extent as their colleagues which resulted in them having less information, less access to social networks, and less of a sense of belonging in the organization. Consequently, they often felt less connected to the organization and had to work harder to compensate for the deficit this created. This coupled with the absence of a sense of belonging may have decreased their level of satisfaction and increased the need to keep their two worlds separate. This made life more difficult for themResearch limitations/implicationsThis study examined the careers and experiences of a small number of African Americans who worked in corporate America during the 1960s and 1970s. Future research should include examining the careers and experiences of African Americans and other minorities who have entered corporate America more recently.Practical implicationsCreating an inclusive workplace will foster and environment where employees feel more of a connection to their organizations and their coworkers and allow them to focus more of their efforts on meeting organizational goals rather than on overcoming deficits created by lack of information and balancing between two worlds.Originality/valueThis article explores the lived experience of partial inclusion and biculturalism noting that in some cases African Americans consciously chose not to participate in social events. The concept of double partial inclusion in which African Americans did not feel that they were fully included in the corporate culture or the African American culture was introduced.

Street crime disproportionately involves African Americans. In recent years, most governmental responses to street crime, such as prison building, have stressed law and order. They have failed. A newer approach has been to organize local communities, especially in white and middle-class neighborhoods. It has been said that African Americans in low-income communities do not care about reducing crime and cannot organize themselves. However, most of what is called community crime prevention is defensive, in effect locks up the community, and does not address the causes of crime. Block watches and patrols are illustrative. By contrast, the national Crime Is Not a Part of Our Black Heritage program opens rather than closes African American communities. Through informal schools that teach African American heritage and culture, as well as through organizing with the help of the media, blacks in the communities take ownership of the program. Preliminary evaluation results are promising, but it is important to recognize that the goals of the program, to change attitudes and behavior, will require time and commitment.

Examines Black men in politics and government, foreign affairs, the civil rights movement, urban schools, as prisoners, in the media, and their health and role in the economy; 10 articles. Also covers dance, music, theater, and film, the American West, 1528-1990, and foreign-born men.

Coronavirus has struck the entire world, and its effects are tragic for all. At the same time, coronavirus outbreaks in the United States for Blacks are more widespread. Tens of thousands of African Americans have lost lives, while uncertainty is abundant throughout the pandemic. The number of casualties from this crisis continues to rise for African Americans and is disproportionate in comparison to other ethnic and racial groups. There is a historical and contemporary epoch for African Americans linked to the existing state of coronavirus in this population. Critical race theory is utilized in the narrative and shows how the injustice of racism transformed the disparate health experiences in African Americans' coronavirus cases. Racism should be examined as a basic serious account for determinants of health that necessitate multiple manifestations of disparities. Social workers' responses to intertwined racism and health are indicated regarding the phenomena of coronavirus on this population.

Intro -- Contents -- Foreword by Henry Louis Gates Jr. -- Prologue: The Origins of the Black Intelligentsia -- 1. The Rise and Fall of Color Elitism among African Americans -- 2. Black Intelligentsia Leadership Patterns -- 3. Ideological Dynamics and the Making of the Intelligentsia -- 4. Black Elite Patterns in the Twenty-First Century -- Appendix: Class Attributes of Elite Strata -- Notes -- Analytical Bibliography -- Acknowledgments -- Index.

This essay makes a decisive turn to the history and historiography of African American intellectual history, a field of study long relegated to the margins of the general field of US intellectual history. Its principal intention is to reflect on the origins, growth, and recent institutionalization of African American intellectual history while showing the relationship between those developments and broader trends within the US and, at times, European historical profession. This framework is meant as a corrective. African American intellectual history is a distinctive field with its own origins, objectives, and methods. Yet it also demands centering within US and global intellectual history. Marginalized for too long, African American intellectual history has long proposed and advanced innovative ways of doing and conceptualizing intellectual history. I suggest that this burgeoning field has important, generalizable lessons about the practice and possibilities of intellectual history writ large.