Afrocentricity: An Emerging Paradigm in Social Work Practice

Although considerable attention in social work practice has been aimed at addressing the concerns of people of color, the general thrust in what is called ethnic-sensitive (or "minority") (Devore & Schlesinger, 1981; Lum, 1992) or cross-cultural (Greene & Ephross, 1991) social work practice is to adapt existing practice models to serve people of color, with special attention given to racism (Pinderhughes, 1989). Although this strategy is a step in the right direction toward cultural sensitivity and political consciousness, it de-emphasizes the legitimacy of using the cultural values of people of color as a theoretical base to develop new practice models. Moreover, the failure to use the cultural values of people of color in developing new models can be viewed as an implicit expression of Western ethnocentrism, or the belief that Eurocentric values are the only values that can explain behavior and should be the basis for solving people's problems. Consequently, the theoretical foundations of many established social work practice models do not mirror the diversity of cultural values and worldviews found in the broader U.S. society, which includes people of color. In addition, because people of color, especially African Americans and Hispanics, experience greater poverty and have fewer material resources than the general population (U.S. Bureau of the Census, 1994), it is important that practice models reflect the cultural values and worldviews of these most likely social work clients. Social workers and social scientists from oppressed groups, especially African Americans, have begun to affirm and integrate their cultural values and worldviews into their scholarship and professional practice (see, for example, Abramovitz, 1988; Chau, 1992; Hill-Collins, 1989; Manoleas & Carrillo, 1991). As a consequence of slavery, African Americans have been particularly victimized by cultural denigration, which has been manifested in all areas of life, including the social sciences. African American social scientists and practitioners have responded by developing theoretical and practice models that reflect and affirm the values and worldviews of African Americans (see, for example, Akbar, 1984; Asante, 1988; Brisbane & Womble, 1991; Burgest, 1982; Daly, Jennings, Beckett, & Leashore, 1995; Everett, Chipungu, & Leashore, 1991; Jackson, 1976; Kambon, 1992; Phillips, 1990; Schiele, 1994). This article describes and explains the Afrocentric paradigm that has been used in social work practice. It describes the reasons for and the theoretical assumptions of Afrocentricity; it describes the way Afrocentricity conceives social work practice and social problems. Although some people prefer the term "Africentric" (see Akbar, 1984; Daly et al., 1995; Everett et al., 1991), I prefer the term "Afrocentric," primarily because of its prevalence. There appears to be no political difference between Afrocentric and Africentric, and they are often used interchangeably. Some members of the African American community (Ani, 1994; Kambon, 1992) have begun to use what they refer to as a more politically and culturally correct label, which is Africancentric or African centered. I use Afrocentric to mean African centered. Afrocentric Paradigm Origins and Reasons The Afrocentric paradigm is a social science paradigm predicated on the philosophical concepts of contemporary African America and traditional Africa. The origins of this worldview, however, are found in traditional Africa before the advent of European and Arab influences (Carruthers, 1981; Williams, 1987). Although the colonization of Africa by Europeans and Arabs modified traditional Africa somewhat (Serequeberhan, 1991), several writers maintain that the philosophical integrity of traditional Africa has survived among continental Africans (Mazrui, 1986; Mbiti, 1970; Zahan, 1979) and among people of the African Diaspora (Akbar, 1979; Asante, 1988; Dixon, 1976; Kambon, 1992). …