The Black Consciousness movement of South Africa instigated a social, cultural, and political awakening in the country in the 1970s. By the mid-1960s, major anti-apartheid organizations in South Africa such as the African National Congress and Pan-Africanist Congress had been virtually silenced by government repression. In 1969, Steve Biko and other black students frustrated with white leadership in multi-racial student organizations formed an exclusively black association. Out of the South African Students’ Organization (SASO) came what was termed Black Consciousness. This philosophy redefined “black” as an inclusive, positive identity and taught that black South Africans could make meaningful change in their society if “conscientized” or awakened to their self-worth and the need for activism. The movement emboldened youth, contributed to the development of Black Theology and cultural movements, and led to the formation of new community and political organizations such as the Black Community Programs organization and the Black People’s Convention. Articulate and charismatic, Steve Biko was one of the movement’s foremost instigators and prolific writers. When the South African government understood the threat Black Consciousness posed to apartheid, it worked to silence the movement and its leaders. Biko was banished to his home district in the Eastern Cape, where he continued to build community development programs and have a strong political influence. His death at the hands of security police in September 1977 revealed the brutality of South African security forces and the extent to which the state would go to maintain white supremacy. After Biko’s death, the state declared Black Consciousness–related organizations illegal. Activists formed the Azanian People’s Organization (AZAPO) in 1978 to carry on Black Consciousness ideals, though the movement in general waned after Biko’s death. Since then, Biko has loomed over the history of the Black Consciousness movement as a powerful icon and celebrated hero while others have looked to Black Consciousness in forging a new black future for South Africa.
Leslie Anne Hadfield
Founded in May 1968, in San Francisco, California, the National Association of Black Social Workers (NABSW) is the premiere organization of Black social service and social welfare workers devoted exclusively to the development of professional social workers in the Black community. Committed to a philosophy of self-help and self-determination, the mission of the NABSW is to prepare workers to assume responsibility as advocates of social change and social justice, and to actively engage in the fight for racial equality and social liberation for the African ascendant community. The organization is open to all members of the African diasporic community, regardless of educational achievement, occupational status or political, religious, institutional or social affiliations.
Anita Rose Williams (1891–1983) was a social worker and supervisor. She was the first Black Catholic social worker in the United States and the first Black supervisor employed by a Baltimore, Maryland, agency. She co-organized District Eleven of the Baltimore Emergency Relief Commission.
This article examines the rise of Afro-Latin social movements in Latin America and the Caribbean from the late 1970s to the early 2000s. It seeks to understand what factors explain the rise of black consciousness and black social movements. Theoretically, it explores the multidimensional nature and meaning of blackness as a social constructions and how such constructions may contribute to or limit Afro-based social movements. Contrary to popular perception, Afro-Latin social movements are not new, but form part of the long history of black resistance in the Americas. Although Black social movements in Latin America and the Caribbean are not new and have long histories like those of Maroon, Quilombo, Cimarròn, and Palenque societies, it is argued that the1970s witnessed an uptick in Afro-referenced social movements across the region. These movements, although in no way monolithic, represented a repertoire of various identities, ideas, and philosophies. Their agendas were framed in the context of racial and social justice demanding social, economic, and cultural rights long denied to them. Theoretically, Afro civil society as a specific Black space and cultural site, is theorized to show how many of these movements emerged. Afro civil society therefore is used to place these movements within a theoretical and historical timeframe.
Halaevalu F. O. Vakalahi, Michael M. Sinclair, and Bradford W. Sheafor
Professions are developed and maintained through various professional organizations and associations. As social work has evolved in terms of context and content, the professional membership and professional education organizations have periodically unified, separated, and later reunified in the attempt to maintain an identity as a single profession, yet responding to the needs and interests of different practice specialties, educational levels, special interest groups within social work, and diverse cultures and communities. Further discussion of the major organizations and associations in the profession of social work recognizes the continuous important contributions of emerging groups and entities that represent the diversity that exists in the profession.