Sojourners Abroad: Black Students of the African Diaspora Explore their Heritage and Racial/Ethnic Identity in Ghana

Jonathan L. Johnson Scholarly Paper Masters of Science: Higher Education: College Student Affairs Dr. Beth Goldstein, Committee Chair Dr. Lynda Brown-Wright Dr. Jane Jensen Oral Examination: December 1st, 2004

Sojourners Abroad

Sojourners Abroad: Black Students in the African Diaspora Exploration of Heritage and Racial and Ethnic Identity in Ghana

Now that I have gone to AFRICA, I have gained a better understanding and acceptance of the name African American. It was because of the environment that I was placed in. I identified with the people in so many ways, with song, dance, and religion being a few. Many of the lessons that I learned as a child were reiterated by some of the elderly there. Some of the stories that my parents told me rang in my ear once again. Now, I truly know what it means to be an AFRICAN AMERICAN. Africa is a part of me, of my background, of my culture, and therefore a part of my cultural identity. I can now proudly say, I am an African American. Sojourner #14 Introduction

SANKOFA SANKOFA is an Adinkra symbol of wisdom, knowledge and heritage. The expression Sankofa is derived from the words SANKO (go back), FA (seek and take). This symbolizes the Akan's people of Ghana search for knowledge and the importance of returning to bring the cultural values and lessons of the past into the present. The Sankofa symbol is based on a mythical bird that flies forward with its head turned backwards. The Akans believe that the past teaches us to plan for the future, or the wisdom in learning from the past, which guides in building the future (Agbo, 1999). During the Fall of 2003, this research began with a curiosity to explore the cultural experiences of a group of Berea College students who planned to study abroad in Ghana, West Africa. Although I approached the project with a broader cultural context, I had two principal questions in mind: (1) How can studying abroad in an African country impact Black students racial and ethnic identity?; and as a result, (2) What perceptions do Black students relate to in their personal reflection about their African heritage and

Sojourners Abroad development of Black racial and ethnic identity? No research is available of such specific international cultural experiences at Berea College, yet, the institution promotes

the benefits of international education and encourages all students to develop intercultural awareness by engaging in intercultural programming and by study abroad. It is my intention that the outcomes of this research promote the study of Black identity development in higher education, while supporting Bereas initiatives of encouraging international education and intercultural awareness (Berea College Catalog 2003-2005). This paper agues that African American students can utilize study abroad programs to explore the African continent as a gateway to reclaim the connection of their African heritage and to advance the consciousness of their Black racial and ethnic identity. The content of the study abroad course explored components of the African tradition. The course purpose, as described in its course description, is to present, an experiential and theoretical journey to the African root of music, religious ideologies, and culture as it exists in African American communities today. The course [intends] to provide historical

background and context to [integrate] the student[s] understanding and connection to these particular elements of life as lived out in African American communities (see Short-Term Course Syllabus for BST 212 & MUS 212, 2004 in Appendix 1). The experiential and philosophical learning that was structured during their predeparture, while in-country, and upon students return to the United States transcend their mere function as participants in this research. The cultural context and integration of the students experiences compelled me to acknowledge the evolution of this research

Sojourners Abroad and moreover emphasizing their interpersonal evolution. The once considered participants became Sojourners in a lifelong journey of reclaiming their spirit, rythem and heritage of African ancestry. Functioning as a participant-observer, this was also a personal journey for me as well. I wanted to not only explore such questions and experiences as a practitioner and researcher, but also as an African American male in search of my own identity as it relates to the African Diaspora concerning my own heritage and connection to Africans

dispersed from their homeland during the Atlantic slave trade. Who am I as a descendant of that atrocity in Americas history lives within me today with such a legacy of the survival of my people through slavery, segregation and the power of racism as it continues to exist to this present day in the United States of America. The field experiences and subsequent research questions I asked of the Sojourners are also an account of my personal experiences and questions during the journey abroad. Although my awareness and development were not a focus during the research study abroad, my role as a participant-observer was a component that was constantly and reflectively evaluated throughout the experience. In addition, my interest in exploring racial and ethnic identity studies in higher education derives from the passion that I have to challenge faculty, staff, students and myself to formulate critical responses to such questions as, who am I and who are we? This is the epistemology I wish to teach and continuously learn in my lifes vocation. The Emergence of Black Identity Development Models Racial and ethnic identity development studies have evolved into multidimensional models since the late 1960s as a result of conceptual and theoretical

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precedents of Thomas (1971), Cross (1971), Jackson (1976), Hardiman (1982) and Helms (1984). Bailey W. Jackson III (1976, 2001), educator and behavioral scientist, has committed his research to racial and ethnic identity development that has been among the chief contributors toward a constructed paradigm of Black identity development. Jacksons (1976) Black Identity Development (BID) model explored the social context of the Black Experience and the Black Power Movement during the 1960s, when pride in being Black and pride in African heritage were significantly embraced. Jacksons research articulates the radically transformation of Black consciousness in the United States. The emergence and influence of the Black Power Movement in the United States heightened the awareness of the significance of how Black people define themselves, motivated Cross (1971) and Jackson (1976) to conduct independent pioneering research on how Black Americans: (1) individually identified themselves; (2) identified themselves in reflection of society; and (3) identified themselves in reflection of each other. Jackson (2001) also studied how ideology and behavior patterns have been affected during such stages of social transformation (Jackson, 2001). The following study uses Cross (1995) and Jackson (2001) frameworks to understand how a study abroad experience in Ghana serves in the shaping of the Sojourners Black identity. Cross Model of The Psychology of Nigresence William E. Cross Jrs (1971, 1991, 1995) Black identity model, known as Nigrescence, is a theoretical examination of the multiple processes involved in the emergence of Blackness or becoming Black. The Negro-to-Black identity transformation models of the late1960s and 1970s examined the stages of the self-hating Negroes into committed and self-accepting Blacks (Cross, 1991, p.148). In 1991, Cross

Sojourners Abroad revised his model of Nigrescence to incorporate new research, empirical data and

changes in the social environment since his original model in 1971. Today, his model of Nigrescence describes the transformation of racial unimportance into lifetime multicultural perspectives of race and ethnicity (Cross and Fhagen-Smith, 2001). Cross (1991,1995) five stage model of Nigrescence consists of: Stage 1 Pre-Encounter, describes the pre-existing identity to be changed; Stage 2 Encounter, initiates motivation toward change; Stage 3 Immersion-Emersion, volatile introduction to identity; and Stage 4 Internalization and Stage 5 Internalization-Commitment, describes the internalization and life perspective of the new identity. Jacksons Black Identity Development (BID) Model Jacksons approach to understanding the social transformation of African Americans involved the examination of the consciousness or the development of a Black identity from Reconstruction, 1865 (post-slavery), to the 1960s. A review of Jacksons model could be seen as an addendum to W.E.B Du Bois ([1903] 2003) double-consciousness theory, when Negroes were forced to struggle, learn and live behind the veil of conflicting worldviews, that of Negro ideology and American ideology. Jackson examined documents, historical and social accounts to describe observable patterns of a history or collective consciousness of Black people, whereby a predictive model of Black identity development or consciousness could be formulated to explain or contextualize the transition or Negro to Black conversion experience of the 1960s (Jackson, 2001, p.11).

Sojourners Abroad Comparable to Cross (1971, 1991), Jackson (1976, 2001) later revised his model in two ways. First, Jackson considered it important to include the social evolution of Black identity in the United States. When the BID model was developed, Blacks were not largely characterized by ethnic distinctions in the United States. Ethnic distinctions

were typically reserved for White Americans to reflect their European ethnic origins (i.e. Irish American, Italian American, etc). Ethnicity and race were indistinguishable or were used synonymously to identify all Blacks of African decent in America. The ethnic distinction, African American, was not adopted by the Black community until the 1980s, according to Jackson (2001). Because of the ethnic identity shift of being distinguished as a Black/African American and non-domestic (immigrant) Blacks of African descent, Jackson decided to look back to his original data and then recognized that his sample largely consisted of those whom many have now come to distinguish as African Americans. Consequently, Jacksons (1976) original Black Identity Development model is better reflected as an ethnic or African American Identity Development model (2001). (Therefore, the term Black, maybe used interchangeably with African American for the purpose of elucidating this model; ethnic distinctions are be made appropriately). The second revision in Jacksons model is the inclusion of stage transitions. Stage transitions are not independent stages of identity, but occur between each stage of development or consciousness. They are characterized as instances when external or internal influences trigger contradictions of her or his worldview of the previous stage, which then stimulates movement toward the next stage. This transition can occur when he or she is introduced to new information and/or experiences as well as when she or he acknowledges that the current stage of consciousness no longer promotes a healthy self-

Sojourners Abroad concept or no longer supports his or her self-interest. The transition of exiting from one stage of consciousness and entering another stage of consciousness can be extremely

challenging and confusing. Jackson used Kubler-Ross (1975) stages of death and dying to convey the intense emotions involved in the loss of ones former consciousness. Jacksons (1976; 2001, p.15-16) constructed paradigm of Black consciousness consists of five stages: Stage 1Nave, the absence of a social consciousness or identity; Stage 2Acceptance, suggesting the acceptance of the prevailing White/majority description and perceived worth of Black people, Black culture, or experience; Stage 3Resistance, the rejection of the prevailing majority cultures definition and valuing of Black people and culture; Stage 4Redefinition, the renaming, reaffirming, and reclaiming of ones sense of Blackness, Black culture, and racial and ethnic identity; and Stage 5Internalization, the integration of a redefined racial and ethnic identity into all aspects of her or his self-concept or identity. Figure 1 illustrates Jacksons (2001) revised five stage model of Black Identity Development, which includes the transformation of consciousness between stages. Jackson (1976, 2001) maintained from his original model how passive (unconscious) or active (conscious) characteristics are exhibited in the Acceptance and Resistance stages. This revised model has significance because it takes into account the multiple dimensions involved in the development of Black consciousness.

Sojourners Abroad FIGURE 1 Five Stages of Jacksons Black Identity Development with Transitions
Nave
Exit Entry Exit Entry

Passive Acceptance
Exit Entry

Active Acceptance
Exit Entry

Passive Resistance
Exit Entry

Active Resistance

Redefinition
Exit Entry

Internalization

Review of Bailey Jacksons Black Identity Development (Conscious) Model Stage 1Nave The Nave stage, as its name implies, describes the undeveloped consciousness (racial/ethnic identity) of preadolescence. During this period of childhood, there is little or no evidence of a conscious worldview of race. However, children are considered exceptionally vulnerable to the influences of the worldview of their socializing agents (such as parents, teachers, the media, and significant others) (Jackson, 2001, p. 19). Physical distinctions and obvious cultural differences become noticeable to children. As they begin to distinguish their differences from others around them, they may feel awkward around those who do not share their similarities or likenesses. However, they do not feel threatened nor have labeled any ideologies of inferior or superior, instead, they have become curious about understanding such differences innocently, without judgment.

Sojourners Abroad 10 In transition, two changes occur between the Nave to the Acceptance stage of consciousness. First, the curiosity of preadolescence leads them to explore more about themselves and to adopt the ideology of their own racial group, while being conscious of other racial groups. This inevitably begins by being introduced to what it means to be Black in the perceptions and ambiguous/dominating messages of society; when Whiteness is the norm, good and superior, and Blackness is less than Whiteness, bad and inferior. Second, the preadolescences begin to learn the spoken and unspoken rules of the game when they begin to learn of negative advantages and consequences of being Black. Stage 2Acceptance The stage of Acceptance is when one subscribes to a racial ideology of dominance and subordination of a Eurocentric or White American worldview. In effect, one either passively (unconsciously) or actively (consciously) adopts such ideological cues and no longer learns but internalizes what it means to be Black or African American in the United States. An African Americans internalization and adoption of the Acceptance stage is his or her conformity that White is right socially, cultural, politically, economically and institutionally (Jackson, 2001). Once he or she has conformed to such beliefs, the desire of self-worth, approval, goods, power, money and, finally, her or his survival exists, and can only be acquired in the shadows of the White worldview. Consequently, Jackson (2001) considers that internal acceptance of these standards as a worldview requires the [conscious] rejection and devaluation of all that is Black (p.20). These effects emerge as a disapproving, self-defeating and destructive perception of oneself and of Black people

Sojourners Abroad 11 who reject affiliation and social interaction with other Blacks. Instead, such self-hating Blacks rather favor a relationship and a connection with the worldview of the dominant White culture. Between 1976 and 2001, Jackson revised his model of the Acceptance stage given societal changes for African Americans today. He considers the changes in Americas social climate from the Black Power Movement of the 1960s and 1970s to generations of the 1980s and 1990s. He takes into account the improved socioeconomic status of a younger cohort of some Black people from then to now. He explains how this new generation navely benefits from the civil challenges of their parents and live a lifestyle filled with more advantages. These young, including college age, African Americans may conform to a worldview where race does not matter and they condemn and blame other Blacks for messing it up for the rest of them (p.20). African Americans in this stage of consciousness believe it is best to excuse dominant attitudes and behaviors of White people to avoid tension. In transition, movement from Acceptance to Resistance is considered to be particularly painful and confusing because it is a snowballing of several events over time; Cross (1971, 1995) would describe these experiences as encounters. Jackson (2001) describes the Encounter only as the transition between Acceptance and Resistance; when his or her experiences produce a contradicting worldviewnot a stage of identity. At this point, all experiences from the Acceptance worldview that were previously avoided, overlooked negative behaviors, or disregarded racial attitudes can no longer be ignored and simply explained away. The sum of their experiences creates cognitive or emotional dissonance and now contradicts a consciousness of Acceptance.

Sojourners Abroad 12 Blacks become more socially aware or conscious about racial topics, concerns and fears. The subject of race begins to matter on college campuses as well as in the local and national communities. College age Blacks in America come to acknowledge that there is a race problem. During this exiting experience, these students have contempt for their previous mode of consciousness and acknowledge its self-destructiveness. The stage of Acceptance is no longer congruent with their current insight about race. Stage 3Resistance Entry into the third stage of consciousness, Resistance, begins with an extreme departure from the Acceptance stage. This stage of consciousness is described as being dramatically different from the previous stage because he or she comes with an acute, but volatile, awareness of the multidimensional complexities of race/ethnicity and racismconscious and unconscious, overt and covert. The thoughts and behaviors of Black people who are newly confronted with a radical introduction and understanding of their identity are filled with emotions and questions which are turbulent and confusing. The Resistance stage (active) drives them to explore matters about racism; which was previously considered divisive rhetoric and unimportant. Now, with their previous worldview under intense scrutiny, Black people of college age begin to reexamine and to seek out the importance of their identity. This stage of development becomes particularly challenging in regards to issues of racism and to experiences of discrimination. An expression of hostile perceptions and behaviors toward White people, other Black people and other people of color who unconditionally support the prevailing worldview of White values, morals and culture are likely

Sojourners Abroad 13 occurrences. Emotions ranging from feelings of hurt to rage often distinguish when they fully move to adopt the Resistance stage of consciousness. The effects of assuming a consciousness of Resistance manifests itself in one of two ways. Passive Resistance: Black people may conclude that adopting such consciousness is too risky and fear the loss of some perceived advantages of the Acceptance stage (i.e., a sense of approval and acceptance from White people). In turn, they choose to stay in favor with White society while rejecting racism (Jackson, 2001, p.22); and Active Resistance: Black people choose to reject racism and also refuse to be subjected to racial conformity. For some, the emotions involved in this stage are so great that they are too confused to assume either a passive or an active phase of Resistance and essentially find themselves momentarily stuck. The majority of Blacks who adopt a consciousness of Resistance discover a sense of empowerment in regards to civil change among White society, racism and most significantly, within themselves. Jackson (2001) believes the most important purpose of this stage is to compel a Black person to confront contradicting worldviews of who I am not and to unlearn any former misconceptions about her or his identity. The transformation from a consciousness of Resistance toward that of Redefinition takes place when he or she is uncertain about who and how she or he is racially and ethnically defined, or when ones group membership loses personal meaning. During this point of transition, a Black person is critical of and questions personal identity because she or he recognizes that his or her identity was predefined. Once no longer consumed by the need to reject, a Black person is now able to refocus his or her motivation toward finding constructive and self-affirming meaning of Blackness. Lastly,

Sojourners Abroad 14 the movement toward the Redefinition stage involves one exploring what it means to be considered Black. Stage 4Redefinition At this point in the process, a Black person begins to define her or himself beyond how she or he had been described by the prevailing dominant White culture, but as an independent concept of self; consciousness of identity. In the jounrey of developing and redefining her or his identity, it is important for a Black person to seek out other Blacks who embrace a similar level of consciousness. The earlier need for Blacks to reject or to subscribe to attitudes, behaviors or values of White culture is no longer important. Priority has moved toward exploring diverse paradigms of Blackness. Jackson reaffirms that it is critical for redefining Blacks to interact with other Blacks in the same referent group and often have exclusive interactions with other Blacks, if that option exists. Blacks who prefer to interrelate with other Blacks, much like in college cafeterias, are oftentimes labeled as separatist, militants or troublemakers by some Whites and by some Blacks who are at an earlier stage of consciousness. Although some Blacks are able to relate to the racism experienced by other groups of color such as Latino/as, First Nation/Native Americans and Asians, Redefining Blacks are not likely to form coalitions with such groups; internalizing a multicultural worldview during this stage would be considered premature. Instead, Blacks are deeply motivated to devote energy exploring the intricacies of a Black referent group. During this intense stage of Redefinition, non-Blacks might find it challenging to interact with

Sojourners Abroad 15 Black people because of how other social groups are reevaluated and scrutinized during this stage of development. Jackson (2001) affirms that a person begins to truly understand his or her Blackness when a reclaiming of her or his heritage is explored. This affirmation is fundamental to my research and exploration of student Sojourners experiences while studying abroad in Ghana, West Africa. Through music, traditions, customs, philosophies, religious spirit and family values, Blacks are able to begin to rediscover and reclaim heritage and culture that have been navely cloaked throughout generations of Blacks in America. This realization of a new distinctive identity erodes the negative perceptions of conformity in a predominant White culture and a racist White society. Redefinition asserts a greater consciousness of pride about Blackness. Stage 5Internalization During this final stage of consciousness, Internalization, is described as a place when new found values, attitudes and behaviors are integrated into all components of a Black persons life. The transition towards Internalization involves the encountered virtues and crises learned and experienced from the Acceptance, Resistance and Redefinition stages of consciousness. Each of these stages enables Black people to understand and to adopt a sense of independence, determination and self-awareness that reinforces and shapes a stronger consciousness of identity. Internalization is significant in that Black people are no longer compelled to defend or justify their Blackness for anyones approval, except their own. Blacks who have reached the point of Internalization express a personal sense of Blackness overtly in their attitudes, behaviors and values. Internalization occurs when one naturally expresses

Sojourners Abroad 16 an Afrocentric lifestyle, despite the dominant influences of a Eurocentric society. A multicultural worldview is adopted by many Blacks during this stage of consciousness, when they are able to integrate multiple worldviews or compatible racial/panethnic cultural perspectives, such the majority of those reflected in the United States as: Asian/Asian American, Pacific Islander, First Nation/Native American, Latino/a, or White/European-American. Others will look to W.E.B. Du Bois ([1903] 2003) who theorized that Black people live bicultural experiences with a warring twoness of African culture and European culture in America. Methodology and Research Design The methodology was multifaceted in design using qualitative research approaches. Questionnaires, fieldnotes, field observations, reflective journaling, dialogues, video documentation and the Sojourners final course papers were sources of data. Qualitative research methods were used to gain a better understanding of the intricacies of Sojourners behaviors, values, beliefs, multi-dimensions of personalities, social context and relationships and to bring an intimate significance to their experiences. Participant Sample All course participants were selected by the two faculty instructors of the course. The course was also comprised of two professional staff representative whose responsibilities included administrative functions during the study abroad courseI served as one of the staff roles. Interviews for enrollment in the study abroad course were during the months of September and October during the Fall Term of 2003. The course was available to all Berea College students in good standing academic and socialwho wished to apply for study abroad during the following Short

Sojourners Abroad 17 Term of 2004. During the four week term, Short-Term, students enroll in one course for intensive study (Berea College Catalog 2003-2005). During the enrollment interview, the faculty and staff explained the significance of the course, Journey to Ghana: Reclaiming Wisdom through Music, Religion and Philosophy. They asked questions to explore each student candidates purpose and interest in the course. The ultimate selection was made subjectively by the faculty and staff. I had no input regarding selection during the process. My role as a staff representative and researcher was not implemented into the course until a much later period in December. Subsequently, the participants were pre-select prior to my involvement with the study abroad course. Participant Demographics The course was facilitated by professional staff and faculty from diverse organizational units at Berea College. Two faculty taught the coursea professor of Music and a professor of Black Studies (also a Campus Minister). Two staff representatives assisteda staff worker at Facilities Management and me, a Residence Life administrator. Each of the professional faculty and staff are identified as Black/African American. The course was comprised of a final total of 18 study abroad students selected during the Fall Term of 2003. All Participants are undergraduates of traditional college ages (19-22). This research strictly examines the 15 Black female students enrolled in the course and did not include the three White students enrolled in the course based upon the focus of Black identity development in this research. Table 1 illustrates each student

Sojourners Abroad 18 participants demographic distinctions and Table 2 illustrates how Sojourners are further identified in this research. Table 1
All Study Abroad Student Participant Demographics (N=18)
Participants P1 P2 P3 P4 P5 P6 P7 P8 P9 P10 P11 P12 P13 P14 P15 P16 P17 P18 Racial/Ethnic Characteristics White A.A/Black X X X X X X X X X X X X X X X X X X Gender Male Female X X X X X X X X X X X X X X X X X X Academic Classification Sophomore Junior Senior X X X X X X X X X X X X X X X X X X

Table 2
Sojourners Abroad (N=15)
Participants P1 P2 P3 P4 P6 P7 P8 P9 P10 P11 P13 P15 P16 P17 P18 = = = = = = = = = = = = = = = = Sojourners Sojourner #1 Sojourner #2 Sojourner #3 Sojourner #4 Sojourner #5 Sojourner #6 Sojourner #7 Sojourner #8 Sojourner #9 Sojourner #10 Sojourner #11 Sojourner #12 Sojourner #13 Sojourner #14 Sojourner #15

Instrumentation The selection of the type of research technique is a critical component in qualitative inquiry. Triangulation and purposeful use of multiple forms of data collection secures the validity of the researchers methods, procedures and analysis (Glesne, 1999). Data trustworthiness is gained by an outside analysis of transcripts, coding of data and member-checking by one of the faculty members of the course (Glesne, 1999). To avoid losing insight on the experiences of the Sojourners journey abroad, a beneficial consideration was made to have the Sojourners actively reflect on their perceptions and experiences through an organized combination of methods. Fieldnote observations, a series of reflective writing questionnaires, journaling and Sojourners final class paper were used as varied methods of data collection before, during and after the course. Part of the purpose in using these methods was to capitalize on the philosophical and cultural objectives of the course. This strategy of triangulation also aided in diminishing inconsistencies that might be questionable or misunderstood in methods of data

Sojourners Abroad 19 collection. For instance, reflective questionnaires may not always include everything a Sojourner would most likely express in the personal reflections of a journal. Yet, a personal journal does not have an evaluative structural component built into its design, as would a reflective questionnaire. Additionally, this also validates and supports assumptions in the analysis of all the data collected from participants and subjective field observations. Procedure To conceptualize the research methods, I decided to examine the Sojourners course experiences into three phases: Before the Journey, During the Journey and After the Journey. This enabled me to set a guided context for the experiences and the research methods (Mason, 2002; Jackson, 2001; Cross, 1995). Before the Journey The time before the journey abroad, I served as one of the orientation facilitators of the course. Along with health and safety details, we wanted to address concerns of cross-cultural education and sensitivity (Sling, Herrin and Gore1997; DeYoung. and Primak. 1997). January 4, 2004 was the initial gathering and orientation of all Sojouners and professional facilitators (see Orientation Schedule in Appendix 2). This was an informal setting to regroup after the Christmas break and allow the Sojouners to restate their purpose in being part of a study abroad experience to Ghana. Although the class did not officially begin until the next day (Monday), the professional faculty and staff decided that it would best to ask the Sojouners to arrive early and gather together for dinner. This

Sojourners Abroad 20 gathering was significant because it was structured to symbolize the cultural traditions of African and Black/African Americans sharing in a communal activity. Then, Sojouners were expected to have completed most of the readings for the course lectures (see Course Readings in Appendix 3). The assigned content of the readings were designed to complement the intentions of reflecting cultural values and standards during our experience abroad. The content of the readings and additional materials examined traditional and contemporary African religion/spirituality, the tradition of African music and African philosophy. After dinner, everyone sat in a circle together around a lit candle and shared their fears, anxieties, enthusiasm and expectations they considered about embarking on a study abroad experience to Ghana. After everyone had shared their thoughts, the staff facilitators asked the Sojourners to reflect on what was said by each person and then begin to journal their thoughts and respective experiences that night. For the remainder of the orientation week, Sojourners attended class lectures to review their assigned text readings. As part of their class lectures, I administered the first sets of reflective response writing in a questionnaire. Much like the three conceptual phases of the research methods, I composed 17 reflective questions to explore their experiences before, during and after Sojourners journey abroad (see Questionnaire Questions in Appendix 4). Each question on their response sheets were clearly read aloud in class, then Sojourners were asked if they had any questions to ensure that they each understood the context of the questions. I encouraged them to stop and ask questions openly, at anytime, to clarify misunderstandings and interpretations. The Sojourners questions aided others

Sojourners Abroad 21 in clarifying their response as well. After 30 to 45 minutes, all questionnaires were collected. During the Journey During the first week in Ghana, questionnaires were handed to Sojourners in a group setting of a private meeting room of Trinity Seminary. Trinity Seminary was the Sojourners first and primary place of lodging in Accra, Ghana. I encouraged Sojourners to ask questions if the questionnaire was unclear and to offer suggestions and recommendations to effectively obtain their responses. For instance, Sojourner #7 recommended that each Sojourner respond to the questionnaire without structured time restrictions, to do more reflective thinking and writing, and then return their responses the next day. In addition, the Sojourners continued to journal individually about their experiences and thoughts. Open debriefing dialogue was conducted almost everyday to monitor their experiences, thoughts and behaviors as a response to the daily events and experiences. These dialogues served as a wellspring in recording fieldnotes and field observations of the Sojourner responses. After the Journey Once Sojourners returned to campus in the U.S., based on the responses and comments from Sojourners, I decided to fund another informal dinner for all Sojourners and the three other course professionals. During the gathering, Sojourners shared pictures, memories and stories about their experiences in Ghana. This provided me with an unexpected opportunity to record fieldnotes of Sojourners experiences.

Sojourners Abroad 22 Questionnaires were sent to Sojourners electronically through email as well as their Campus Post Office (CPO) boxes. These questionnaires were expected to be returned at another informal dinner gathering on May 16, 2004. Most of the questionnaires were returned on this date, while others were submitted by email through early June 2004. Self-Reflection As a researcher, I wanted to approach the project from an objective learners prospective. However, because I was an active participant, this made my role as a researcher difficult. Everyday, I had to be conscious about not being consumed by subjectivism (Glesne, 1999). I had to balance my assumptions about the Sojourners with my own true subjective perspectives. This journey abroad was also about my daily reflections and being aware of my thoughts, my behaviors and my experiences. I had to ask myself questions about how I am in relations to where I am. Oftentimes, I stood in the same reflection as the Sojourners: Confronted with emotions, fears and enthusiasm about what my experiences abroad will bring each day.

Data Analysis BEFORE THE JOURNEY Questions most relative to their pre-departure experience invited responses regarding Sojourners travel abroad experience(s), prior knowledge of Ghana or West Africa, pre-departure expectations and their concept of identity.

Sojourners Abroad 23 The majority of (8 out of 15) Sojourners did not have any experiences traveling out of the United States. No one had ever traveled to Ghana or to the African continent. Spanish and French speaking countries, respectively Spain and Mexico and France, were the most traveled among by the remaining seven Sojourners; others had visited Greece, England and Switzerland. In addition, Sojourner #1, although a U.S. citizen, was born and lived her preadolescence in Haiti. Sojourners prior knowledge of Ghana or West Africa revealed many of them to be oblivious to Ghanaian culture. Most had general expectations, anticipations of differences in food, clothing, concept of time, dance, music and lower socioeconomic standards than themselves as Americans. Sojourner #2 voiced her expectations of Ghanaian culture based on her prior study abroad experience to Mexico by stating, I have been outside of the United States before so I know how different other countries are. Some other Sojourners knowledge was limited to brief social interactions and/or courses studying global issues or African art and music. Unpredictably, Sojourners who had taken prior courses with some content of Africa or Ghana did not convey an intimate connection to the African Diaspora and only referred to their knowledge in general terms of art, poverty, etc. This implies that prior classroom and textbook studies alone did not significantly impact Sojourners development of Black identity or consciousness. The exceptions were three Sojourners who expressed an intimate and significant knowledge of Ghanaian culture. Sojourners # 7 & #14 described knowing or having conversations with extended family that are from Ghana; and Sojourner #1 has very close relationships with Ghanaian students (i.e. roommate, dating, friends, etc.).

Sojourners Abroad 24 Significantly, all Sojourners expressed a need and a willingness to become open and embrace what Ghana had to offer them individually. Some responses suggest a passive self-consciousness and conveyed a curiosity of the unknown as the sophomore, Sojourner #8, responds, Im not sure what to expect in Ghana. Thats one of the [reasons] that I wanted to go, is to find something. Not sure what, just something. Education is what Im familiar with, so I hope to expand that part of me. The other Sojourners are only vaguely more reflective and curious about existing in a Ghanaian culture. Sojourner #10 articulates, it is completely different than my cultural norms, in behaviors, customs, mannerism, thought process of the people yet, understanding that there are many similarities and practices that we will have in common. Finally, a fewer number of Sojourners conveyed a more sophisticated or complex expression of expectations, knowledge and consciousness. Such Sojourners articulated a curiosity of how they see themselves in Africa and also how Ghanaians see the Sojourners. Such reflective responses included Sojourner #14 who writes, [It] will be interesting to see how Ghanaians respond to me. Just as they are African when they are in America, I wonder if I will be considered American over there?...I expect to learn more about myself and be able to appreciate things more from being there. For only a few, like Sojourner #14, curiosity does not only begin with Ghana and Ghanaian people, it begins with questioning and exploring themselves. Conceptually and metaphorically, the opportunity to travel abroad to Ghana, West Africa and interact with

Sojourners Abroad 25 Ghanaians serves as a cultural confronting experience towards redefining an active Black consciousness. DURING THE JOURNEYThe Encounter What shaped most of the Sojourners experiences were activities and events of the course that became very significant components throughout their three and a half weeks in Ghana, West Africa (see Itinerary in Course Syllabus in Appendix 1). In fact, such significant events and experiences best name Sojourners experiences; they also assist in articulating and summarizing their most meaningful experiences. These experiences offered Sojourners distinct opportunities to contextualize how they ultimately confronted their identity or Black consciousness. Naming Ceremony Our first excursion outside of the capital city of Accra was to Edumafa, a small rural village in Mankesim, where everyone were asked to participate in a naming ceremony. At dawn, the ceremony began on the beach that bordered one side of the village to symbolically honor our return to the motherland from the shores whence Africans were taken to the Americas over four hundred years ago. In pairs, the Sojourners entered the oceans waters just up to the calves of their legs until they reached two men standing in the water who proclaim in Twi, You have returned!, while pointing down to their feet at the oceans shore. Once everyone returned to the sandy beach, we all then completed the ceremony in an old church where a prayer was spoken, libation was poured and the village Chief and his elders named us individually. The pouring of libation and prayer are Ghanaian traditions that involve the honoring of our ancestors and the calling upon them in time of

Sojourners Abroad 26 celebration, in time of need and remembrance. The names given to everyone by the elders corresponds to the day of the week each were born and then if you are either male of female. For instance, all Monday born males are called, Kojo and Monday born females are called Adwoa. In the beginning of the ceremony, a few Sojourners found the ceremony to be too ritualistic and acknowledge the absence and lack of involvement of Ghanaian women during the ritual. When they later reflected on the experience in their journals or in response to the questionnaire, there was a shift in those Sojourners initial acceptance and how they identified with the ritual. The overall significance of the ceremony became a very powerful and personal experience that symbolized an immergence toward consciously exploring their cultural identity and heritage. The following is one Sojourners reflection about the naming ceremony. Sojourner #12 I thought how can they name me if they dont know me?I thought it was boring and monotonous. I was the last person to be named. I felt restless by the time we finished. I also felt the ceremony was symbolic of an African reunion. My acceptance of an African name was uplifting and it made me feel apart [of Ghana]. I have been dealing with feeling isolated or not accepted by people my whole life. This unity was refreshing, I felt for the first time ownership of something in my life. The reaction from the men in which my name was taken from was so joyous and revitalizing. Now, I feel connected as an African living in America...I am starting to understand African Americans. Church and Spirituality Church and spirituality were significant experiences that many Sojourners wrote about and immediately felt connected to during each of the three church services attended in Ghana. One of the objectives of the course was to also examine the religious traditions and contemporary religious expressions of Ghana. In addition to the course readings and

Sojourners Abroad 27 seminary class lectures in Ghana, Sojourners attended Sunday church services, one each week, as a required experiential learning component of the course. It was explained during one of the class lectures at Trinity Seminary that when visiting a Ghanaian church, it is customary to bring greetings to the congregation with a welcome song, as one worships with song in Ghanaian culture. In anticipation, one of the seminary instructors taught Sojourners a traditional song of worship in Twi, one of Ghanas seven common languages. On our first Sunday morning, we attended a church near by. The service was yet to begin as we all sat watching well dressed families enter the church for worship. Soon after our entrance, the Reverend of the church acknowledged us as visitors then asked us to introduce and welcome ourselves to the church. Anxiously, as we began to sing the first words of the song taught to us by the instructor, Da nase, which translates in Twi as Thank Him, the church erupted in praise as the entire congregation leaped from their seats to dance as well as to join us in singing! Da Nase, da nase (Thank Him, Thank Him) Da Onyame ase (Thank God) Efise oye, na nadoe dooso (Because He is good, He is merciful) Da Nase, da nase (Thank Him, Thank Him) Da Onyame, ase (Thank God) Many members of the congregation grabbed each one of our arms to join them in dancing. Sojourners were overjoyed and excited to share in this worship experience. Many of Sojourners were comfortable with being embraced and felt apart of the culture in Ghana. Sojourner #11 remarks, The independent church was a blessing from God. As I have been saying all along, Im [at] home, and they did just that, made me feel [at] homeI have been surprised [at] how similar worship is between us, so different yet the same

Sojourners Abroad 28 At the independent church I felt so comfortable. I loved how when we danced [and] each member of the church paired with me. I felt so comfortable, as if I had been [at] that church all my life. The hospitality of the Ghanaians was very much appreciated. Sojourners considered the Ghanaian congregation to be very welcoming to them as Americans. Many Sojourners expressed that they felt at home at the church. The church service was especially significant because many experienced a similar atmosphere of worship in African America churches. The enthusiasm in worship, singing, dancing and the expressions of joy upon everyone faces parallels the worship in many African American churches. The church experience was affirming towards Sojourners reclaiming their African heritage and cultural consciousness. In fact, many Sojourners then understood why they worshiped the way they do in their churches, connecting that charismatic spirituality sustained itself in African tradition in America. Slave Castles With African names and the fellowship of Ghanaian worship, the next significant experience was a full day excursion to Elmina and Cape Coast slave castles or dungeons. These castles were aptly named due to their grand structural dominance along the coastline. Externally, the towering thick walls protected slave traders from cannonballs of enemy ships or opportunists eager to seize the castles assetsAfrican slave laborers for the Atlantic Slave Trade. Between the interior walls, where it was dark, musty and soiled, captured Africans once stood narrowly and died in dungeons as Sojourners then freely stood on-top-of what was lefttheir ancestors. The tour guide explained that as African waited cramped in the dungeons, many tragically died where they stood and oftentimes their bodies and human waste remained among those that lived.

Sojourners Abroad 29 The slave dungeons were sterilized since then, however, tour guide instructed everyone to look at the walls showing how high the floor of the dungeons had risen because of the buildup of human waste over time. As Black Americans, the shared opportunity of Sojourners to walk through the dungeons of their ancestors was shocking. I observed that the experience left many of them speechless and some in tears. In fact, only one Sojourner chose to reflect her particular thoughts about the slave dungeons in a questionnaire given later during the same week. The following is an excerpt from her response. Sojourner #4 In that time that we spent at each, I felt many emotions. I was joyous because I had the opportunity to have a look into the past from the other side. I was sad to the point of tears because of what the past consisted of, and I was thankful for the Lord bringing me to the point in my life where I am able to get a full understanding of just what my ancestors had to go through. There has always been a gray area in my life when I thought about slavery because the textbooks never really tell you what exactly happened, just a basic review of the slave trade, after the journey to America. Im thankful for this new knowledge and for the responsibility of being the eye[s] and ears for so many back [at] home. The actual sights have surprised me. Going in the castles, especially Elmina, since it was the first one, I tried to prepare myself for the sights. This didnt help much because what I saw and was told still shocked me to the point that all I could do was cry. The plaque hanging (actually) mounted by the door of the Elmina castle and also the door of no return were my breaking points. The point when reality set in and I realized the extent of this evil happening runs deeper than just what Ive read in books and seen in movies. It is something that went to my soul and all I could do from there was just pray. This passage from Sojourner #4 conveys the personal pain and reflection of what it meant to identify with such profound intimate truths and evidence of her African ancestors. It was my observation from fieldnotes and video documentation that she summarized what others experienced as well, and what others perhaps could not articulate onto paper. It was too painful.

Sojourners Abroad 30 Sojourners grudgingly talked further in a video documentation about the slave dungeons in a scheduled reflection and debriefing session later the evening of the slave dungeon experiences. Ironically, this was the only reflection and debriefing session I video recorded throughout the entire courseit was also the most profound session. I was able to capture their raw responses immediately after the experiences. Although initially reluctant to dialogue, Sojourners began to articulate a similar prevailing pain and deep sorrow for their African ancestors held captured and away from their families in the dungeons of African and enslaved in America. Other Significant Experiences Dancing, drumming and singing are musical expressions that were best described by Ghanaian lecturers as being a very important part of everything in Ghanaian culture. In celebrating births and deaths, weddings and funerals, in times of war and peace, dancing, drumming and singing are integral spiritual connections among all generations, old and new. The expression of music also emerged as a transcending theme that was very significant throughout the Sojourners experiences, reflections and course objectives. Drum and dance classes taught by fine arts instructors at the University of Ghana and native worship songs learned at Trinity Seminary certainly introduced such values as an academic component of their learning. However, Sojourners embraced and interpreted these principles and values as their own when they actually participated in African dancing, drumming and singing. It was natural for Sojourners to align themselves with the rhythms, the beats and the movements of Ghanaian music, spirit and culture. African dancing, drumming and singing was natural because many connected similarities in their own lives in America. Sojourners began to understand and reclaim

Sojourners Abroad 31 such elements of their African heritage. As a result, Sojourners immersion into a Ghanaian way of knowing enabled them to identify with a shared ancestry naturally, discouraging resistance and openly embracing their African ancestry (Jackson, 2001). Sojourners choice in making a conscious attempt to redefine the connection to their African heritage was described by using words such as a confirmation and an affirmation about who they are. In addition, other Sojourners acknowledged the connection made with their African heritage as an expectation in searching and discovering a sense of purpose. Sojourner #3 Everything that I have experienced and observed has fulfilled my purpose of this trip. I appreciate things I never thought to appreciate. Now, I am just expecting Africa to show me everything that it can. I am open to experience everything. I am expecting nothing less only more. One week later, Sojourner #3s final week in Ghana, in response to the question, What have you learned about yourself on this trip, so far?, she illustrates the example of the transition that is indicative of a redefining consciousness (Jackson, 2001). She replied, I am learning that all the times I thought I knew who I was, I really didnt . I still dont, but I am learning. Many things I was blind to or maybe just in denial. Now, Im getting it together so maybe in a couple of years or sooner you can ask me again. A combination of Sojourners experiences influenced the way they began to see Ghanaians as well as how they began to see themselves. Most Sojourners began to question and reflect about who they are as African Americans in the context of the West African culture of Ghana. AFTER THE JOURNEYThe Redefining, Renaming and Reclaiming of Consciousness

Sojourners Abroad 32 In May 2004, four months after reentry, Sojourners were asked in a follow-up questionnaire, 1) how do they now define their identity?; and 2) whether or not Ghana influenced their identity development or consciousness? The reflections of most Sojourners expressed a significant difference about how they once identified themselves and how they are now more confident in articulating who they are in terms of ethnic and racial identity. Below, the major responses to each question were examined and summarized for further understanding. Q: How would you describe your cultural identity? All Sojourners self-identified as being of African decent, however, most Sojourners adopted a bicultural worldview, similar to Du Bois ([1903] 2003) philosophy, whereby they embraced both their African cultural perspectives and their American cultural perspectives (Jackson, 2001). Sojourner #6 articulates, I describe myself as being African American. African American, because I represent an American [culture] and I have many cultural influences that after visiting Africa, I realize originate[d] from AfricaI will be discrediting myself by simply calling myself an American. Sojourner # 7 conveys a similar point of view when she explains how Ghana impacted her identity as an African American, To claim either of these descriptions is to deny the other. I am both African and American. As described in Jacksons (2001) Internalization stage, some Sojourners developed a consciousness of a more complex understanding of their identity than they described before their experience to Ghana. Sojourners developed a complex understanding of Blackness, whereby being African American is a component among other dimensions of their identitya multicultural and panethnic cultural

Sojourners Abroad 33 perspective. For instance, one Sojourner also realized that she was influenced to a degree by Native American ancestry and another Sojourner integrated the compatible cultural family values of Hispanics/Latinos after noticing how well their families, immediate and extended, stick together and take care of one another, similar to her perception of African American families. The most significant example of a students internalization of identity was the transformation experienced by Sojourner #1 (Jackson, 2001). Prior to her journey abroad to Ghana, the Haitian born self-identified her-self as African American because of her limited knowledge of her country of origin. In fact, she was adopted as a baby and raised by White missionaries along with her 29 adoptive brothers and sisters. She acknowledged that her understanding of being a Black woman may be different from other African American women. Additionally, because she was home schooled, she considered herself isolated from understanding who she was and felt protected from blatant racism most of her life. College was an opportunity to learn a little more about her African American heritage and Ghana served as an opportunity to understand and reclaim her African heritage. Despite her cultural unaffirming or isolated background, after her journey to Ghana, Sojourner #1 integrated values and experiences of Ghana into her lifemore significantly than all Sojourners. In fact, Sojourner #1 legally changed her name to the name given to her during the naming ceremony shortly after her return to the United States.

Sojourners Abroad 34 Q: Has your trip to Ghana impacted your cultural identity? Explain why or why not? It is evident from the transformation described previously of Sojourner #1 that studying African culture abroad extends Sojourners conscious definition of their Black identity. The following are responses from Sojourners who have not internalized such a sophisticated consciousness as Sojourner #1. Yet these Sojourners experiences in Ghana helped to redefine their identity (Jackson, 2001). Sojourner #4 [Ghana] has allowed me to have a better understanding of what the word African in the term African American means. The trip opened my eyes to so many wonderful things about myself that I just considered normal and I thought they were just things I did, not knowing that they were things that stemmed from my heritage. Sojourner # 11 also suggests how her journey to Ghana enabled her to reject the perceptions of Blackness in a dominant White society. Sojourner #11 I always thought myself to be black. I often disliked to be called African American because I thought I had nothing to do with AfricaThis trip has forced me to embrace my African culture. I have learned so much from the Africans we met on how to live life apart from what the Euro centric culture has taught us in America. Discussion The analysis of the Sojourners journey abroad to Ghana, West Africa suggests that their initial perception of racial and ethnic identity or Blackness was limited and not self-reflective for all Sojourners prior to their studies abroad. Most were passive or unconscious to the significance of being Black or African American: What it personally meant to them as African Americans and the meaning embedded in their American heritage. Sojourners gained a complex understanding about the connection of their ethnic origin and ancestry in Africa. Although the objective of my research was not

Sojourners Abroad 35 to categorize each Sojourner within each stage of Jacksons (2001) model of Black Identity Development, prior to the course it appeared that most Sojourners conformed to the prevailing White societys messages about what it means to be Black in the United States, as indicated in the Acceptance stage (p.19). However, the course objectives of (a) involving experiential learning to explore the music, religious ideology and culture in Africa as it exists in African Americans of today; as well as (b) to integrate Sojourners experiences in the context of their historical heritage, assisted them in valuing their newfound perception of Ghana and people of the African Diaspora. The course also empowered Sojourners to ask questions about their African legacy and to explore what significance this legacy has in respects to their identity, such questions from Sojourner #11 wondering, why am I African American? For Sojourners, exploring and studying their African ethnic identity abroad provides unique learning opportunities not found in a similar classroom curriculum at Berea College with related textbook or theoretical content. The experience of living in a Black African environment, learning about the shared relationship and legacy of African American history including African heritage, interacting and forming kinships with Ghanaians brings clarity to the personal lives of the Sojouners. Studying abroad in Ghana compelled students to redefine the understanding of their African and African American heritage and empowered them to reclaim a conscious ownership of Blackness in the African Diaspora. This research study had limitations. The Sojourner sample did not consist of any Black and African American men, only Black and African American women. One

Sojourners Abroad 36 African American male interviewed and then later withdrew from the process. No other Black and African American men applied, although the course was made available to all Berea College students. A further study should include both genders or at best be reflective of the 40% enrollment proportion of men at Berea College. Observing and examining the learning dynamic of Black and African American women and men as they both journeyed together in exploration of their African heritage and identity would have been more inclusive. Conclusion and Recommendations The conceptual purposes of this research were to examine: (1) How can studying abroad in an African country impact Black students racial and ethnic identity?; and as a result, (2) What perceptions do Black students relate to in their personal reflection about their African heritage and development of Black racial and ethnic identity? The journey abroad provided Sojourners an opportunity to experientially learn about their African heritage and to develop a deeper consciousness about who they are by exploring the historic and contemporary connection of the African part of their identity. The majority of Sojourners realized that they have an intimate relationship with their African ancestry, an intimate legacy that extends well beyond textbook knowledge and superficial generalizations. Like the Sankofa, Sojourners understand that they can look to an African heritage that will continue to be valued and grow in wisdom and knowledge after their journey abroad. Like the Sankofa, the Sojourner symbolizes positive reversion of heritage and Black consciousness. (Agbo, 1999). Jacksons (2001) theoretical framework of the development of Black consciousness articulates how African Americans identify with their Blackness as well as with their African Americans

Sojourners Abroad 37 heritage (i.e. slavery, emancipation, civil rights, etc.). Additionally, this paper submits that Jacksons theoretical framework affirms the connection between African American heritage and African heritage for the Sojourners studying their African ancestry in Ghana. Experiential learning in Ghana is more likely to compel African Americans to adopt a multidimensional Internalization of Blackness and Black identity. Experiences such as the naming ceremony, worshiping in Ghanaian churches, being confronted with the slave dungeons and other cultural interactions challenged their previous worldviews and ultimately empowered them to reclaim, rename and redefine a worldview of Black consciousness of their own meaning (Jackson, 2001). Further research is recommended to examine the benefits of study abroad courses and programs in the development of racial and ethnic identity. In addition to promoting an examination of the dynamics of a proportionate number of Black and African American men and women, it is recommended to conduct further research to examine the relationships and connection between African American women and Black Africa women.

Sojourners Abroad 38

REFERENCES Agbo, A. (1999). Values of Adinkra Symbols. Kumasi, Ghana: Ebony Designs and Publications Berea College Course Catalog 2003-2005 Cross, W. E., Jr. (1971). The Negro to Black Conversion Experience: Towards a psychology of Black Liberation. Black World, Vol. 20, No. 9, p.13-27. Cross, W. E., Jr. (1991). Shades of Black: Diversity in African American identity. Philadelphia: Temple University Press. Cross, W. E., Jr. (1995). The psychology of Nigrescence: Revisiting the Cross model. In J. G. Ponterotto, J. M. Casas, L. A. Suzuki, & C. M. Alexzander (Eds.), Handbook of multicultural counseling (pp. 93-122). Thousand Oaks, CA: Sage Publications. Cross, W. E., Jr. and Fhagen-Smith, P. (2001). Patterns of African American identity Development: A Life Span Perspective. In Charmaine L. Wijeyesinghe and Bailey W. Jackson III (Eds.), New perspectives on racial identity development: A theoretical and practical anthology (p.243-270).New York, NY: New York University Press. DeYoung, P. and Primak, P. (1997). The education abroad office in its campus context. In Hoffa,W. and Pearson, J. (Eds.) NAFSAs Guide to Education Abroad for Advisors and Administrators, (p.21-35). NAFSA. Washington, D.C.

Sojourners Abroad 39 Du Bois, W. E. B.[1903] (2003). The Souls of Black Folk. Chicago: A.C. McClurg & Co.; [Cambridge]: University Press John Wilson and Son, Cambridge, U.S.A.; Modern Library Edition. Glesne, C. (1999). Becoming qualitative researchers: An introduction. New York, NY. Addison Wesley Longman. Hardiman, R. (1982). White Identity Development: A Process Oriented Model for Describing the Racial Consciousness of White Americans. Doctoral Dissertation, University of Massachusetts, Amherst. Helms, J. E. (1984). Toward a Theoretical Explanation of the Effects of Race on Counseling: A Black/White Model. Counseling Psychologist, Vol. 12, No. 4, p. 153-165. Jackson, B.W. (1976). Black Identity Development. In L. H. Golubchick and B. Persky (Eds.), Urban, Social, and Educational Issues (p.158-164). Dubuque, Iowa. Kendall/Hunt Jackson, B. W. (2001). Black Identity Development: Further Analysis and Evaluation. In Charmaine L. Wijeyesinghe and Bailey W. Jackson III (Eds.), New perspectives on racial identity development: A theoretical and practical anthology (p.831).New York, NY: New York University Press. Kubler-Ross, E. (1975) Death: The Final Stage of Growth. Englewood Cliffs, NY.: Prentice-Hall. Mason, J. (2002). Qualitative Researching. Thousand Oaks, CA.: Sage Publications.

Sojourners Abroad 40 Sling, M.H., Herrin, D.C., and Gore, J. (1997). Health and safety Issues. In Hoffa,W. and Pearson, J. (Eds.) NAFSAs Guide to Education Abroad for Advisors and Administrators, p.217-232. NAFSA. Washington, D.C. Thomas, C. W. (1971). Boys No More: A Black Psychologists View of Community. Beverly Hills, CA.: Glencoe.

Sojourners Abroad 41 APPENDIXES Appendix 1 Course Syllabus RECLAIMING WISDOM THROUGH MUSIC, RELIGION AND PHILOSOPHY Short Term, 2004 Instructors: Dr. Kathy Bullock, Rev. Gloria Johnson BST212 & Mus212 Accra, Ghana, Africa Course Description This course presents an experiential and theoretical journey to the African root of music, religious ideologies, and culture as it exists in African American communities today. The purpose for the course is to provide historical background and context to implement the student's understanding and connection to these particular elements of life as lived out in African American communities. The setting for the course is Trinity Seminary in Accra, Ghana, and will involve instruction in African philosophy, religion and music as well as participation in religious ceremonies and services; musical performances and other cultural events. While primary study will be based in the capital city of Accra, this course will include travel to various cultural centers in surrounding regions of the country. Prerequisites: GST 203 and permission of instructor Proposed Meeting Time: Orientation meetings throughout fall of 2003 January 5-6 12am; 1-3pm; 6-9pm 7 8 9-12pm

Presser Hall, Rm 407 Presser Hall, Rm 407

3:00am (bus to Louisville) Boone Tavern 7:00-9:00am (Louisville/Baltimore flight) SW 4:00pm-l0:3Oam (Baltimore/Accra, Ghana Air)

Accra, Ghana 9 Arrival and settling in at Trinity Seminary, Accra

10-15 Classes, local excursions, religious ceremonies 16-18 Mankesim: Okukuropan Cultural Center; Classes in drumming, dance 19-20 Cape Coast: Tour of Slave Castle 21-24 Kumasi: Cultural Center, craft villages, Asantehene 25-28 Accra: Trinity Seminary, Excursions, Classes 29 Flight to US, Ghana Airways

Sojourners Abroad 42 Appendix 1 (continued) Classroom Participation and Attendance There is a great deal of reading for this course. You must keep up or read ahead. Please engage the materials in a critical and reflective manner. You must be in class at the assigned times on time each class meeting. There will be no excused absences. Lecturers will be present for some class sessions: Dr. Mercy Oduyoye in Religion and Dr. A.A. Agordoh. Both scholars are authors of two of our texts. Read the assignments of their work prior to our meetings with them. Journaling Daily journaling is required for this course. You must carry your journal with you at all times; it will be your source for your main project. A requirement for your journal is not merely to chronicle the events of your day, nor to be descriptive, but to record your reflections on the lectures, on classroom discussions on experiences incurred; to write how something strikes you or is similar to our African American culture today. Always keep the goal of the course in mind as you reflect. You must be in touch with your feelings, which will also require less chatter among you. Your journals are to be handed in to be read every three days and will be held in the strictest confidence by the instructors. The opportunity to be in this land is a great one. Please take advantage of it. This is a cultural experience in many ways. Jonathan Johnson will be doing a pre, during, and post survey under the general heading of cultural adaptation. Your participation is required in this exercise. Final Paper Your final paper is to be a double-spaced paper developed from your journals. If you reference any of the texts, document them appropriately. The expectation is that you will integrate your experiences in Africa with your cultural experience in the United States, i.e., similarities and influences there that you can equate with your experience here, using what you have seen and learned through the lectures, your readings, interactions with others, including your peers. Include personal thoughts and reflections on the impact of Africa on your own sensibilities. Assessment and Evaluation Participation 50% Journal 30% Final Paper 20%

Sojourners Abroad 43 APPENDIXES Appendix 2 ORIENTATION (Leaders) Reclaiming Wisdom through Music, Religion and Philosophy January 4 6 Day I Commons Woods-Penniman

4:00 pm

Journals and readings must be brought to each session. Introduction (30 mins) *Opening Prayer for Journey, Class and Opportunity Goal and Purpose: Using the context of Accra, Ghana and surrounding regions of the country, we will provide some historical background and context of religious ideologies, culture and music as it exists in African American communities today in order to facilitate and implement the students understanding and connection to these particular elements of life. Our objective is to provide an opportunity to do some integrative and reflective work, using journaling as a basic tool toward achieving this objective. The course will consists of theoretical and practical experiences in order to achieve this goal. Personal Introductions (of leaders) Dinner Grace Meal will be served buffet style Cleanup Students will do the cleanup Concluding Activity Students will introduce themselves; state their purpose for taking this class; state what they expect to gain; some statement of commitment to their own purpose. (This activity will be done in a circle, with a large candle in the center; it will begin with a *prayer for them and will end with a *prayer for us all.) Time for Journaling (This first time will allow the student to journal as they understand it.) Students will be given instructions for day II

Sojourners Abroad 44 Appendix 2 (continued) *These prayers have a specific content for a specific purpose, Rev. Gloria will do these prayers. Day II Opening Prayer (should be done by a leader) 9:00 am Presser Hall, Rm 407

Assigned Readings 9-10:50 Explanation and Administering of Survey 11 - 11:50 LUNCH Foundations of Music 1 2:50 Specific Behavioral and Cultural Expectations 3 3:45 Roommate Assignments for Trinity 3:50-until

Gloria Johnson

Jonathan Johnson

Kathy Bullock

Jonathan Johnson

Gloria Johnson

Concluding Activity Students will introduce their roommate, telling something about roommates objectives and stating how they can contribute to the roommates accountability to that objective. (Again, this will be done in a circle with the candle in center, with Gloria beginning with and ending with a prayer) Time for Journaling Specific instructions will be given by Johnson, Johnson and Bullock regarding what each requires from their perspective. Students are given instructions for day III

Day III Opening Prayer (done by a leader)

Sojourners Abroad 45 Appendix 2 (continued) Foundations of Music 9 10:50 More on Survey and Cultural Issues 11- 11:50 LUNCH Assigned Readings 1 2:50 Process and Behavioral Issues 3 3:50

Kathy Bullock

Jonathan Johnson

Gloria Johnson

Jonathan Johnson

Concluding Activity All will form a circle with a candle in center. Everybody will pray for whatever we deem necessary. End of Day Students will leave to prepare during the following day for departure to Louisville at 2:00 am on Thursday at Boone Tavern. Time for Journaling

Sojourners Abroad 46 APPENDIXES Appendix 3 Required texts, other readings, and related materials (audio-visual, software, etc.) Required Text: Mbiti, John. (1969). African Religion and Philosophy. New York: Praeger Publishers. Oduyoye, Mercy. (1986) Hearing and Knowing: Theological Reflections on Christianity in Africa. Maryknoll, NY: Drbis Books. Khapoya, Vincent. (1994) The African Experience. New Jersey: Prentice Hall. Locke, David. (2002). Africa/Ewe, Mande, Dagbamba, Shona, BaAka. Worlds of Music. 4th -ed. Schirmer. Additional Resources: Agordoh, A.A. (1994). Studies in African Music. Ghana: New Age Publication, Ho. Mbiti, John. (1970). Concepts of God in Africa. New York: Praeger Publishers. Oduyoye, Mercy. (1995). Daughters of Anowa: African Women and Patriarchy. Maryknoll, NY: Orbis Books. Raboteau, Albert. (1978). Slave Religion. Oxford: Oxford University Press. Videos: The Music of Africa (western African music, specifically, the music of Ghana) The Africans (l0-part series, focusing on impact and influence of three cultures on the African continent and cultures, Western, Traditional, and Islam, on Africa) Dancing: New Worlds, new forms (vol 5. Focuses on dance of Africa and in the diaspora) Personal videos of previous trips to Ghana by Berea College students.

Sojourners Abroad 47 APPENDIXES Appendix 4 Study Abroad Questionnaire Questions Reclaiming Wisdom through Music, Religion and Philosophy

Before the Journey Abroad 1st Orientation Qs 1. How would you define cultural identity? 2. How would you describe your cultural identity? 3. In what ways do you expect Ghana to be different from what you are familiar with in America? 2nd Orientation Qs 1. Describe how you are preparing for this trip? 2. How would you describe the cultural adjustments you anticipate making? 3. Describe any books, course work or prior knowledge of your own about Ghana and/or the region of West Africa. 4. Do you know anyone from Ghana and what is your relationship with them? During the Journey Abroad 1st Week in Ghana (was a Journal Entry decided to change) 1. Describe your cultural experience to date in Ghana. What has surprised you? What has been different? What was expected that happened and what was expected that hasn't happened? 2. What changes have you made in your own behavior to adapt to being in Ghana? 2nd Week in Ghana 1. Describe what makes you feel comfortable here? 2. Describe what makes you feel uncomfortable here? 3rd Week in Ghana 1. What have you learned about yourself on this trip, so far? 2. What have you learned about the Ghanaians on this trip, so far? After the Journey Abroad Follow up Qs: Sent electronically via email as well as CPOMay 16, 2004 1. Describe what assisted you in your adjustment to Ghana (Before and during your experience)? 2. Describe any adjustments you had to make when you returned home (U.S., Berea)? 3. How would you describe your cultural identity? 4. Has your trip to Ghana impacted your cultural identity? Explain why or why not?