African (Black) Psychology

Baldwin, Joseph A.

doi:10.1177/002193478601600301

Cited by 49 publications

(44 citation statements)

References 6 publications

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“…It is through the Black experience that one recognizes there is an essential African-centered component missing: the need for spirituality (Mickel, 1991(Mickel, , 1994(Mickel, , 1995. A spirituality definition includes divine image, physical and spiritual forces, correspondence, and inspiration/faith (Ani, 1994;Asante, 1988;Asante & Asante, 1990;Azibo, 1989;Baldwin, 1986;Carruthers, 1980;Fanon, 1967;Karenga, 1984Karenga, , 1990Karenga, , 2002Mbiti, 1969;Phillips, 1990;Richards, 1990;Semmes, 1981, andWelsing, 1991). Spirituality has also been defined as the energy giving force (Canda, 1988;Cornett, 1992).…”

Section: African-centered Reality Therapymentioning

confidence: 99%

African-Centered Reality Therapy Parenting: An Alternative Paradigm

Mickel

2013

Journal of Human Behavior in the Social Environment

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Section: African-centered Reality Therapymentioning

confidence: 99%

African-Centered Reality Therapy Parenting: An Alternative Paradigm

Mickel

2013

Journal of Human Behavior in the Social Environment

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“…The concept of Africentricity was introduced by scholars in the 1970s as a response to the neglect of African people in the Western worldview of social sciences (see for example, Akbar, 1984: Nobles, 1978Carruthers, 1989). Over several decades, researchers and practitioners have argued for development of an alternative social science model reflective of the cultural background and cultural reality of African people (Akbar, 1984;Baldwin, 1986;Davis, Williams, & Akinyela, 2009;Harvey & Hill, 2004;Nobles, 1978;Scheer, 2006). The objective of the concept was to reconstruct the African-American identity through the development of theories and practice frameworks that reflect and affirm the values and worldviews of African-Americans in the social sciences literature.…”

Section: An Africentric Perspectivementioning

confidence: 99%

“…For instance, Jemmott, Jemmott, and O'Leary (2007) found that mental health interventions developed to reduce risk behaviors associated with HIV/STDs among African-Americans were effective when they incorporated content on cultural beliefs and values in addition to cognitive-behavioral and skillbuilding components. Hence, mental health interventions that use strengthsbased, culturally congruent perspectives, such as the Africentric perspective, may be more compatible with the African-American cultural experience and create a supportive social context that promotes resilience (Baldwin, 1986).…”

Section: Intervention Strategiesmentioning

confidence: 99%

Intervening with African-Americans: Culturally Specific Practice Considerations

Jones

Hopson

Gomes

2012

Journal of Ethnic & Cultural Diversity in Social Work

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Social work interventions are best applied when tailored to meet the specific needs of the target population. Practice perspectives that foster resilience by integrating core African-American values serve to decrease psychosocial risks and promote positive coping and adaptation. This article describes models of risk and resilience and the Africentric perspective. The discussion then integrates these concepts to highlight the importance of Africentric approaches for promoting resilience. In addition to placing risk and resilience at the forefront, the Africentric perspective is explored as a framework for developing new practice interventions that promote resilience. These perspectives are integrated in proposing engagement, assessment, and intervention strategies that employ the Africentric perspective. A case example illustrates the application of strategies that are informed by this integrated perspective. Implications for practice and research are discussed.

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“…The form and function of the personality is shaped by the person in the environment as well as the environment in the person. The African personality is a specific formulation, which will explain the genesis of human behavior (Azibo, 1989;Baldwin, 1986) supported by the HGP's outcomes. These outcomes meet a purpose of the social work profession (CSWE, 2003).…”

Section: African Personalitymentioning

confidence: 99%

Human Genome and the African Personality: Implications for Social Work

Mickel¹,

Miller²

2011

Social Work in Public Health

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The integration of the human genome with the African personality should be viewed as an interdependent whole. The African personality, for purposes of this article, comprises Black experiences, Negritude, and an Africa-centered axiology and epistemology. The outcome results in a spiritual focused collective consciousness. Anthropologically, historically (and with the Human Genome Project), genetically Africa has proven to be the source of all human life. Human kind wherever they exist on the planet using the African personality must be viewed as interconnected. Although racism and its progeny discrimination preexist the human genome project (HGP), the human genome provides an evidence-based rationale for the end to all policy and subsequent practice based on race and racism. Policy must be based on evidence to be competent practice. It would be remiss if not irresponsible of social work and the other behavioral scientist concerned with intervention and prevention behaviors to not infuse the findings of the HCPs. The African personality is a concept that provides a wholistic way to evaluate human behavior from an African worldview.

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African (Black) Psychology

Cited by 49 publications

References 6 publications

African-Centered Reality Therapy Parenting: An Alternative Paradigm

African-Centered Reality Therapy Parenting: An Alternative Paradigm

Intervening with African-Americans: Culturally Specific Practice Considerations

Human Genome and the African Personality: Implications for Social Work

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