On Objects and Voices: Material Culture and Oral History in the Case of Shule Ya KujitambuaMain MenuOn Objects and VoicesFront page and 'About this Project'Brief Overview of The History of African-Centered EducationHistorical context of African Centered EducationCouncil of Independent Black InstitutionsAfrican Centered Education in OberlinShule Ya KujitambuaMaterial Culture and Oral History: Theory and ReflectionBibliographyAcknowledgements
"You had a sense of community": Interview with Phyllis Yarber
12020-04-02T21:23:07+00:00Ella Murrayaa4992cda402c9694497d0fc2b7db3de8a1dc8e9211Interview with Phyllis Yarber in which she discusses the community she got from Shule.plain2020-04-02T21:23:07+00:00Interview done by Phyllis Yarber and Ella MurrayFebruary 5, 2020Ella Murrayaa4992cda402c9694497d0fc2b7db3de8a1dc8e9
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1media/Screen Shot 2020-03-11 at 1.32.22 PM.png2020-03-11T18:15:36+00:00Family6plain2020-04-19T16:18:58+00:00African centered schools rely on a family model to drive education. They focus on this model because in public schools “the black nuclear and extended family as well as the Black community, are no longer galvanized around a common set of values, goals, and guiding principles as they once were.” By re-centering the family, African centered schools are able to draw the family and the community back in. referencing traditional forms of education. Teachers treat their students as their children, and encourage their students to treat their teachers as parents. By navigating the institution as a family, students and teachers are deeply embedded within the Shule. Pauline Lipman explains that “smaller, family like groupings” benefit students of color because they decrease anonymity and increase aims for shared goals as well as increase teacher-student empathy.”