Obesity and Overweight among Black American Adolescent Females: The Role of Social Influences in Everyday Dietary Practices

Obesity and overweight disproportionately impact Black American adolescent females—placing them at a lifetime of elevated physical health risks. Despite this burden, the literature that explores the contributors to obesity and overweight among Black American adolescent females remains limited and unclear. This dissertation aims to develop knowledge related to obesity and overweight in Black American adolescent females, by appraising the current understanding of factors that contribute to their obesity and overweight, and explicating the everyday social influences on dietary practices. The primary study conducted for this dissertation used a mixed method, multiple case study design to examine the mother, daughter, and other household contributors to Black American adolescent daughters’ everyday practices of food consumption, acquisition, preparation, and planning. Findings reveal the importance of understanding the complex and dynamic ways mothers and other household members contribute to a holistic view of everyday dietary practices among adolescent daughters. By deeply examining the nuanced ways the multiple cases varied, context-dependent knowledge essential to understanding the complicated health challenge of obesity was produced. Subsequently, recommendations are provided for health providers and scholars to more holistically approach and examine obesity—particularly among populations who are disproportionately affected.

Los tres cuerpos del boxeador profesional

Basado en tres años de observación participante y aprendizaje en un gimnasio de boxeo para negros de la parte sur de Chicago, este artículo reconstruye las sensaciones vividas por los luchadores profesionales y la experimentación de la instrumentalidad corporal, belleza y ética - los "tres cuerpos" que juntos definen la distintiva "aisthesis" de la práctica pugilística como habilidad corporal y negocio en los barrios pobres. Esto sirve para sostener que el boxeo profesional ofrece no muchas posibilidades de crecimiento económico, como la promesa de diferenciación social y más aún trascendencia: la ética profesional del sacrificio posibilita a los boxeadores escapar del mundo cotidiano y crear un universo sensual y moral "sui generis" donde un trascendente ser masculino puede ser construido.

Los tres cuerpos del boxeador profesional

Basado en tres años de observación participante y aprendizaje en un gimnasio de boxeo para negros de la parte sur de Chicago, este artículo reconstruye las sensaciones vividas por los luchadores profesionales y la experimentación de la instrumentalidad corporal, belleza y ética - los "tres cuerpos" que juntos definen la distintiva "aisthesis" de la práctica pugilística como habilidad corporal y negocio en los barrios pobres. Esto sirve para sostener que el boxeo profesional ofrece no muchas posibilidades de crecimiento económico, como la promesa de diferenciación social y más aún trascendencia: la ética profesional del sacrificio posibilita a los boxeadores escapar del mundo cotidiano y crear un universo sensual y moral "sui generis" donde un trascendente ser masculino puede ser construido.

Los tres cuerpos del boxeador profesional

Basado en tres años de observación participante y aprendizaje en un gimnasio de boxeo para negros de la parte sur de Chicago, este artículo reconstruye las sensaciones vividas por los luchadores profesionales y la experimentación de la instrumentalidad corporal, belleza y ética - los "tres cuerpos" que juntos definen la distintiva "aisthesis" de la práctica pugilística como habilidad corporal y negocio en los barrios pobres. Esto sirve para sostener que el boxeo profesional ofrece no muchas posibilidades de crecimiento económico, como la promesa de diferenciación social y más aún trascendencia: la ética profesional del sacrificio posibilita a los boxeadores escapar del mundo cotidiano y crear un universo sensual y moral "sui generis" donde un trascendente ser masculino puede ser construido.

Ready for Transition: Factors that facilitate transfer to undergraduate engineering programs among Black African and American students

This study examines the factors facilitating the transfer admission of students broadly classified as Black from a single community college into a selective engineering college. The work aims to further research on STEM preparation and performance for students of color, as well as scholarship on increasing access to four-year institutions from two-year schools. Factors illuminating Underrepresented Racial and Ethnic Minority (URM) student pathways through Science, Technology, Engineering, and Mathematics (STEM) degree programs have often been examined through large-scale quantitative studies. However, this qualitative study complements quantitative data through demographic questionnaires, as well as semi-structured individual and group. The backgrounds and voices of diverse Black transfer students in four-year engineering degree programs were captured through these methods. Major findings from this research include evidence that community college faculty, peer networks, and family members facilitated transfer. Other results distinguish Black African from Black American transfers; included in these distinctions are depictions of different K-12 schooling experiences and differences in how participants self-identified. The findings that result from this research build upon the few studies that account for expanded dimensions of student diversity within the Black population. Among other demographic data, participants’ countries of birth and years of migration to the U.S. (if applicable) are included. Interviews reveal participants’ perceptions of factors impacting their educational trajectories in STEM and subsequent ability to transfer into a competitive undergraduate engineering program. This study is inclusive of, and reveals an important shifting demographic within the United States of America, Black Africans, who represent one of the fastest-growing segments of the immigrant population.

DIABETIC RETINOPATHY IN NON-INSULIN-DEPENDENT DIABETES MELLITUS IN BLACK WOMEN: A DESCRIPTIVE STUDY OF RISK FACTORS

This cross-sectional study examines the prevalence of selected potential risk factors by stage of diabetic retinopathy (DR) among Black American women with non-insulin-dependent diabetes mellitus (NIDDM) followed at a university diabetes clinic. DR was assessed by ophthalmoscopy and five-field retinography, and graded on counts of microaneurysms, hemorrhages and/or exudates, and presence of proliferative DR. Prevalence of other vascular diseases was assessed from medical records. Potential risk factors included age, known duration of diabetes, type of hypoglycemic treatment, concentrations of random capillary blood glucose, glycosylated hemoglobin, urine protein and fibrinogen, body mass index, and blood pressure. Prevalence of these risk factors is reported for three categories: No DR, mild background DR, severe background or proliferative DR (including surgically treated DR). Duration, age at diagnosis and treatment of diabetes, concentration of urine protein and average blood glucose, hypertension and cardiovascular disease were significantly associated with DR in univariate analysis. The covariance analysis employed stratification on duration, age at diagnosis and therapy of diabetes. The highest DR scores were calculated for those diagnosed before age 45, regardless of duration, therapy, or average blood glucose. Only individuals diagnosed before age 45 had high blood glucose concentrations in all categories of duration. These findings suggest that in this clinic population of Black women, those diagnosed with NIDDm before age 45 who eventually required insulin treatment were at the greatest risk of developing DR and that longterm poor glucose control is a contributing factor. These results suggest that greater emphasis be placed on this subgroup in allocating the limited resources available to improve the quality of glucose regulation, particularly through measures affecting compliance behavior.^ Findings concerning the association of DR with concentration of blood glucose and urine protein, blood pressure/hypertension and weight were compared with those reported from American Indian and Mexican American populations of the Southwestern United States where prevalence of NIDDM, hypertension and obesity is also high. Additional comparative analyses are outlined to substantiate the preliminary finding that there are systematic differences between these ethnic populations. ^

Self -management factors, influences, and conditions for type 2 diabetes among Black ethnic groups in Miami, Florida and Abidjan, Cote d'Ivoire

The Dahlgren and Whitehead ecological theory provides the framework for a cross-sectional design to compare socio-demographic characteristics, living and working conditions, and lifestyle daily habits as well as cultural and ecological factors among six diabetic multiethnic Black groups in Miami and Abidjan. Approximately 180 Black Americans (African-, Caribbean-, and Haitian-) and 180 Black Africans (Akan, Malinke, and Krou) aged 20 years and older were surveyed. During the preliminary of this study participants' attitudes and behaviors were qualitatively assessed (N=60) and a tool was developed to describe, in the main study (N=360), differences in participants' strength of commitment to diabetes lifestyle self-management. Despite similarities found in terms of age and gender, statistically significant differences were also found within and among groups in terms of living and working conditions, education level, and religion. African American groups were more likely to participate in more diabetes classes than Haitian Americans and Caribbean Americans. However, African Americans were less likely to adhere to daily dietary and weight control regimens. Although, Black African groups reported limited access to equipment, facilities, and financial support they were more likely to follow dietary and weight control recommendations than Black American groups. Overall, African American participants showed the poorest attitudes towards recommended foods, Caribbean American respondents reported the best attitudes and behaviors towards weight control regimens, and the Malinke group had significantly more strength of commitment to successful weight control. Furthermore, Black African groups had significantly more strength of commitment to successful dietary adherence and significantly less support for weight control than Black American groups. ^ Significant differences found within Black groups suggest that understanding each patient's conditions may help healthcare professionals in initiating individualized appropriate counseling before goal setting, and in developing culturally relevant type 2 diabetes management programs. Moreover, significant differences exist in strength of commitment to lifestyle adherence among Black groups in Miami and Abidjan. Cultural, socio-demographic factors and self-management habits may explain differences in participants' outcomes. At the policy level, Black groups should not be approached as a homogenous group and assessment of the vulnerability of each ethnic group may be necessary in the decision-making process.^

British Methodist Episcopal Church Tithing Ticket, 1874

A quarterly tithing ticket from the British Methodist Episcopal Church, signed by Walter Hawkins, Minister, issued on August 16, 1874. This ticket was in the possession of the Richard Bell Family of St. Catharines.Minister Walter Hawkins was Superintendent of the Conference for the British Methodist Episcopal Church (Brant Co.) This excerpt from the Dictionary of Canadian Biography Online describes his role in reestablishing the BMEC in Canada following a period of reunion with the African Methodist Episcopal Church, an initiative spearheaded by Richard Randolph Disney, a free-born black American Methodist preacher. "By the end of the 1870s the BMEC had 56 congregations with about 3,100 members, the bulk of the latter being in the Danish West Indies and British Guiana. Because mission work outside Canada had overtaxed the church's financial resources, in 1880 Disney began negotiations towards reunion with the AMEC. The reunion was effected that year, and it was overwhelmingly ratified at a BMEC convention held at Hamilton in June 1881. A referendum showed that although a majority in Ontario was opposed, 86 per cent of the membership was in favour. Disney was accepted as an AMEC bishop and was assigned to its Tenth Episcopal District, a region embracing his former territory as well as some of the AMEC churches in Canada which had not joined the BMEC. Reunification appeared to have been a triumph for Disney, but trouble soon occurred. A majority of the Ontario churches and preachers, led by the Reverend Walter Hawkins of Chatham, sought to re-establish the BMEC, fearing the loss of their distinctive identity and perhaps feeling that the Caribbean groups had exercised too much influence on the reunification question. In 1886 this group held an ecclesiastical council at Chatham, at which it was claimed that Disney had defected to the AMEC. At a subsequent general conference that year the BMEC was reconstituted. The conference deposed Disney, agreeing to "erase his name and ignore his authority, and cancel his official relationship as bishop." The conference minutes also refer to a court case instigated by Disney which reached the High Court of Chancery in Britain, but records of this case have not been located. The reconstituted BMEC elected Hawkins as its general superintendent, avoiding the title of bishop for several years." Source: Dictionary of Canadian Biography Online. Government of Canada.

British Methodist Episcopal Church Tithing Ticket, 1889

A second quarterly tithing ticket from the British Methodist Episcopal Church, signed by Rev. P. Brooks, Minister, issued on November 24, 1889. This ticket was in the possession of the Richard Bell family of St. Catharines, Ontario. The Bell family ancestry includes former Black American slaves who settled in Canada.

Mais ou menos negra? Questões de negritude, tradução e a poesia de Harryette Mullen

This paper addresses issues regarding my translation of selected poems by Harryette Mullen, a rising African-American contemporary poet, whose dense poetry works on the black oral tradition, the experimentalism of writing, the (African-American) pop music, in addition to delving into issues such as the representation of (black) female sexuality. One of the complex aspects of her poetry is the notion of miscegenation, conceived as an aesthetic argument and as a constitutive condition of the identity of multiracial Americans. This concept establishes a textuality that questions the accessible intelligibility generally expected from black American poetry, insofar as a mosaic of dissonant voices are brought to light in her text, which makes it difficult to categorize. In Brazil, especially among politically engaged Afro-Brazilians, there has been criticism towards the praise of miscegenation, since the latter has been considered to support of the myth of racial democracy. Building on these aspects, we investigate the extent to which it is a challenge to translate her poetry – based on miscegenation and hybridity as aesthetic constructs – especially when taking into account the discursive locus of readers identified with an Afro-Brazilian aesthetic, particularly critical of miscegenation. From the point of view of translation, we evaluate the extent to which her poetry could be read by the predominant cultural discourse in Brazil, inclined to favor miscegenation as an integral concept of national identity, as a seductively experimental poetry. In view of this, one wonders whether this perspective makes hers poetry “less black” for Afro-Brazilian literary standards.

Identidades secretas: representações do negro nas Histórias em quadrinhos norte-americanas

Pós-graduação em Comunicação - FAAC

Spic'ing into Existence: Epitaph, Epithet, and the Ethnopoetic Imagination

Quién Es, Quién Somos? Spic’ing into Existence claims a four-fold close-reading: first, analysis of texts: from theoretical meditations to (prison) memoir and film. Second, a half dozen central figures appear, largely Latinx and black American. They cut across a score of registers, socio-economics, ideological reservations, but all are, as Carl Carlton sang, poetry in motion. Writers, poets, theologians, pathologists, artists, comedians, actors, students whose vocation is invocation, the inner surge of their calling. Third, the manuscript draws from a series of historical moments—from radical liberation of the late 60s, to contemporary student activism. Finally, this body of work is movement, in all its social, gestural, and kinesthetic viscera. From this last heading, we peel away layers of what I call the ethnopoet, the fascia undoing that reveals its bio-political anatomy, dressing its bare life with kinship speech. First, the social revolutions of the Civil Rights, Black Power, abolitionism, the Black Panthers and Young Lords, boycotts and jarring artistic performances. These events are superficial not in vain sense, but key epicenters of underground murmurings, the workings of a cunning assailant. She robs not lavish estates, but another day to breathe. Gesturally, as perhaps the interlocutor, lies this author, interspersing his own diatribes to conjure her presence. The final branch is admittedly the most intangible. Kinesthetically, we map the nimbleness, footwork lígera of what I call the ethnopoet. Ethnopoet is no mere aggregate of ethnicity and poetry, but like chemical reaction, the descriptor for its behavior under certain pressures, temperatures, and elements. Elusive and resisting confinement, and therefore definition, the ethnopoet is a shapeshifting figure of how racialized bodies [people of color] respond to hegemonic powers. She is, at bottom, however, a native translator, the plural-lensed subject whose loyalty is only to the imagination of a different world, one whose survival is not contingent upon her exploitation. The native translator’s constant re-calibrations of oppressive power apparatuses seem taxing at best, and near-impossible, at worst. To effectively navigate through these polarized loci, she must identify ideologies that in turn seek “affective liberatory sances” in relation to the dominant social order (43). In a kind of performative contradiction, she must marshall the knowledge necessary to “break with ideology” while speaking within it. Chicana Studies scholar, Chela Sandoval, describes this dual movement as “meta-ideologizing”: the appropriation of hegemonic ideological forms in order to transform them (82). Nuestros padres se subieron encima de La Bestia, y por eso somos pasageros a ese tren. Y ya, dentro su pansa, tenemos que ser vigilantes cuando plantamos las bombas. In Methodology of the Oppressed, Sandoval schematizes this oppositional consciousness around five principle categories: “equal rights,” “revolutionary,” “supremacist,” “separatist,” and “differential.” Taken by themselves, the first four modes appear mutually exclusive, incapable of occupying the same plane, until a fifth pillar emerges. Cinematographic in nature, differential consciousness, as Sandoval defines it, is “a kinetic motion that maneuvers, poetically transfigures, and orchestrates while demanding alienation, perversion, and reformation in both spectators and practitioners” (44). For Sandoval, then, differential consciousness is a methodology that privileges an incredible sense mobility, one reaching artistic sensibilities. Our fourth and final analytic of movement serves an apt example of this dual meaning. Lexically speaking, ‘movement’ may be regarded as a political mobilization of aggrieved populations (through sustained efforts), or the process of moving objects (people or otherwise) from one location to another. Praxis-wise, it is both action and ideal, content and form. Thus, an ethnic poetics must be regarded less as a series of stanzas, shortened lyric, or even arrangement of language, but as a lens through which peripheralized peoples kaleidecope ideological positions in an “original, eccentric, and queer sight” (43). Taking note of the advantages of postponing identifications, the thesis stands its ground on the term ethnopoet. Its abstraction is not dewey-eyed philosophy, but an anticipation of poetic justice, of what’s to come from callused hands. This thesis is divided into 7.5 chapters. The first maps out the ethnopoet’s cartographies of struggle. By revisiting that alleged Tío Tomas, Richard Rodriguez, we unearth the tensions that negatively, deny citizenship to one silo, but on the flipside, engender manifold ways of seeing, hearing, and moving . The second, through George Jackson’s prison memoirs, pans out from this ethnography of power, groping for an apparatus that feigns an impervious prestige: ‘the aesthetic regime of coercion.’ In half-way cut, the thesis sidesteps to spic into existence, formally announcing, through Aime Cesaire, myself, and Pedro Pietri, the poeticization of trauma. Such uplift denies New Age transcendence of self, but a rehearsal of our entrapment in these mortal envelopes. Thirdly, conscious of the bleeding ethnic body, we cut open the incipient corpse to observe her pathologist. Her native autopsies offer the ethnic body’s posthumous recognition, the ethnopoetics ability to speak for and through the dead. Chapter five examines prolific black artists—Beyonce and Kendrick Lamar—to elide the circumvention of their consumption via invoking radical black hi/her-stories, ones fragmenting the black body. Sixth, the paper compares the Black Power Salute of the 1968 Mexico City Olympics to Duke’s Mi Gente Boycott of their Latino Student Recruitment Weekend. Both wielded “silent gestures,” that shrewdly interfered with white noise of numbed negligence. Finally, ‘taking the mask off’ that are her functionalities, the CODA expounds on ethnopoet’s interiority, particularly after the rapid re-calibration of her politics. Through a rerun of El Chavo del Ocho, one of Mexican television’s most cherished shows, we tune into the heart-breaking indigence of barrio residents, only to marvel at the power of humor to, as Friday’s John Witherspoon put it, “fight another day.” This thesis is the tip of my tongue. Y por una vez, déjala que cante.

Iowa African-American Journal, February 2006, Black History Month Special Edition

Newsletter for the Iowa Commission on the Status of African-Americans. Black History Month Special Edition.