Emerging adulthood (ages 18-29) is a developmental period in which individuals explore their identities, achieve status markers (e.g., marriage), and become able to participate more fully in democracy (Arnett, 2000). There has been substantial exploration of emerging adulthood broadly, but relatively little attention has been paid to emerging adult aged Black women and the ways they navigate the world, their identities, and their sociopolitical development. This dissertation investigated the role of social identities (e.g., race and gender), cultural ideologies (i.e., religiosity/spirituality), and spatial context (i.e., cities and urban higher education institutions) in the SPD of Black emerging adult women (BEAW). Across three studies, I used conceptual frames linking SPD, urban place, religiosity/spirituality (SET- RS Urban; Mattis et al., 2019), Black placemaking, and Black feminist geography (Hunter et al., 2016; McKittrick, 2006) to address three intersecting questions. Study 1 used survey data to address the question: To what extent are religiosity/spirituality and urban place associated with SPD (measured by critical reflection, critical agency, and critical action) among BEAW? In Study 2, I used a qualitative approach and asked: How, if at all, does the religiosity/spirituality of BEAW influence their sociopolitical development? In Study 3, I used a qualitative approach informed by Black feminist epistemology to address the question: How do the ways that BEAW “make place” (i.e., experience, perceive, and imagine urban places—especially urban universities) inform their sociopolitical development? Taken as a whole, these three studies produced new understandings of the ways that urban places and identity engender sociopolitical reflection, efficacy, and action among BEAW. First, Study 1 demonstrated that the various manifestations of religiosity and spirituality are associated with different domains of SPD among BEAW. These findings offered a call to researchers to 1) more thoroughly investigate the dimensions of religiosity and spirituality through communally based measures, and 2) investigate broader denominational, ideological, and regional differences in the socialization of BEAW and how these relate to SPD. Study 2 highlighted that BEAW used religiosity/spirituality as a source of efficacy and motivation as they pursued social justice. Participants placed their actions in a larger and narrative of Divinely-guided justice. This enabled them to undertake the work of justice as a moral good and a as an effort tied to divine purpose. Finally, participants saw themselves as a part of a spiritual sisterhood which allowed them to collectively reflect and engage in critical actions. In Study 3, participant narratives highlight that BEAW critically reflect on and navigate spatial manifestations of oppression in their cities and campuses while at the same time endeavoring to ameliorate these ills through Black placemaking. Further, BEAW not only resist oppressions in these places. They actively cultivate joy and celebrate their everyday existence as Black women.PhDHigher Ed & Psychology PhDUniversity of Michigan, Horace H. Rackham School of Graduate Studieshttp://deepblue.lib.umich.edu/bitstream/2027.42/169708/1/palmergj_1.pd
