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Afrocentric social work is a concept and praxis approach applicable in environmental and global settings where people of African descent are located. Using concept analysis as a methodology, this article explores Afrocentric social work theory and its applicability in the social sciences. Concept analysis is an examination of a thought or theory with the intent to create a more concise operational definition.

Afrocentric social work not only is applicable to racial and social justice issues, it also is applicable to intellectual and philosophical discourses of social work, which has largely ignored Afrocentric social work as a viable theory and philosophical canon. The Walker and Avant method of concept analysis is employed in this article to provide a systemic discourse to define the attributes of Afrocentric social work, as well as its structural elements that scholars and practitioners utilize as a theory and praxis application.

Africa is one of the world’s poorest regions and it faces numerous and complex challenges as it strives to achieve its development objectives. The main challenges relate to poverty and its alleviation, economic growth, democratization leading to political stability, improving social welfare, and generally creating a just and equitable society. The resolution of these issues is critical to social work if the profession is to make an impact.

In the midst of rapid changes in the social—political context, social workers and welfare organizations are making a significant contribution in addressing these challenges and improving social well-being in the region by broadening indigenous social networks to incorporate private, public, and community interventions. Australia and Aotearoa-New Zealand are among the world’s most liveable countries, despite the increase in relative poverty and the negative effect of past policies on indigenous populations.

Social work is well established and is social-justice oriented. Social work is an emerging profession in the Pacific Islands, where economic and social potential is often hampered by political instability and a lack of sustainable economic management, rapid urbanization, and unemployment.

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This study examined sociocultural factors that impact dating and sexual experiences of heterosexual African American undergraduate college students attending a historically Black institution in the Southeastern United States. Power dynamics emerged as a contributing factor to the types of relationship involvement, sexual decision-making, and behavior among participants. The importance of prevention programs focusing on situational and cultural variables is highlighted.

Additionally, implications for professionals working with emerging adults to consider the impact of the gender ratio imbalance, and perceived power distributions on perceptions of dating relationships, and sexual decision making and behavior are addressed. Marriage is often thought of as the ultimate consummation of a relationship. Marriage traditionally signifies commitment, monogamy, stability, trust, and security.

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Factors Influencing Dating Experiences Among African American Emerging Adults

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Pan-Africanism

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Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diaspora ethnic groups of African descent. Based on a common goal dating back to the Atlantic slave trade , the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Americas and Europe. Pan-Africanism can be said to have its origins in the struggles of the African people against enslavement and colonization [3] and this struggle may be traced back to the first resistance on slave ships—rebellions and suicides—through the constant plantation and colonial uprisings and the “Back to Africa” movements of the 19th century.

Based on the belief that unity is vital to economic, social and political progress and aims to “unify and uplift” people of African descent. At its core, Pan-Africanism is a belief that “African people, both on the continent and in the diaspora , share not merely a common history, but a common destiny”. Pan-Africanism posits a sense of a shared historical fate for Africans in America, West Indies and on the continent itself centered on the Atlantic trade in slaves, African slavery and European imperialism.

The Organization of African Unity now the African Union was established in to safeguard the sovereignty and territorial integrity of its Member States and to promote global relations within the framework of the United Nations. Pan-Africanism stresses the need for “collective self-reliance”. Crucially, an all-African alliance would empower African people globally. The realization of the Pan-African objective would lead to “power consolidation in Africa”, which “would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion Advocates of Pan-Africanism—i.

Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora. As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present.

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