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Journal articles on the topic 'Psychology Igbo (African people)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Tembo, Nick Mdika. "Ethnic Conflict and the Politics of Greed Rethinking Chimamanda Adichie's." Matatu 40, no. 1 (2012): 173–89. http://dx.doi.org/10.1163/18757421-040001011.

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The African continent today is laced with some of the most intractable conflicts, most of them based on ethnic nationalism. More often than not, this has led to poor governance, unequal distribution of resources, state collapse, high attrition of human resources, economic decline, and inter-ethnic clashes. This essay seeks to examine Chimamanda Ngozi Adichie's through the lens of ethnic conflict. It begins by tracing the history and manifestations of ethnic stereotypes and ethnic cleavage in African imaginaries. The essay then argues that group loyalty in Nigeria led to the creation of 'biafra

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Islam, Momtajul. "The Role of Native Weaknesses and Cultural Conflicts in Escalating Colonial Supremacy in the Igbo Society, as Perceived in Arrow of God by Chinua Achebe." International Linguistics Research 4, no. 2 (2021): p19. http://dx.doi.org/10.30560/ilr.v4n2p19.

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The colonial invaders and their repressive means of governance in Africa were not the only reasons that could be solely held accountable for the fall of indigenous African society during the colonial invasion. Native weaknesses, socio-cultural conflicts and hegemony were equally responsible for the falling apart of native social setups when confronted with colonial alternatives. Native people had had their own covert religious and cultural limitations long before the colonizers entered their soil. The colonial powers cleverly used such inherent societal flaws of African people as excuses to im

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Nwauwa, A. O. "The Dating of the Aro Chiefdom: A Synthesis of Correlated Genealogies." History in Africa 17 (January 1990): 227–45. http://dx.doi.org/10.2307/3171814.

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Precolonial African historiography has been plagued by historical reconstructions which remain in the realm of legend because events are suspended in almost timeless relativity.Igbo history has not been adequately researched. Worse still, the little known about the people has not been dated. It might be suggested that the major reason which makes the study of the Igbo people unattractive to researchers has been the lack of a proper chronological structure. Igbo genealogies have not been collected. The often adduced reason has been that the Igbo did not evolve a centralized political system whe

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Nnebedum, Chigozie. "Empirical Identity as Dimension of Development in Africa: With Special Reference to the Igbo Society of South-east of Nigeria." Mediterranean Journal of Social Sciences 9, no. 2 (2018): 195–204. http://dx.doi.org/10.2478/mjss-2018-0039.

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Abstract Identity, as discussed in this paper, is seen as a phenomenon which is constantly changing under certain circumstances. From empirical point of view, the identity of man is influenced by the environment through experience and unconscious socialization; it is continually modified by the individual’s encounter with the world. The aim of this work is to analyse the intricacies involved in understanding the situation and mentality of the Igbos as far as identity is concerned and to determine how this hampers or helps in the development of the Igbo/African society. In this work ‘identity’

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Majeed Kadhem, Suhaib. "Conflict between Tradition and Change in Chinua Achebe's postcolonial novel Things Fall Apart." Al-Adab Journal 1, no. 124 (2018): 81–92. http://dx.doi.org/10.31973/aj.v1i124.115.

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In studying the history of Asian and African countries, the colonial period plays an important role in understanding their history, religion, tradition and culture. Things Fall Apart is an English novel by the Nigerian author Chinua Achebe, published in 1957, which shows the African culture, their religious and traditions through the Igbo society. This novel captures the colonial period and its effect on Igbo society. It is a response and a record of control of western colonialism on the traditional values of the African people. This paper treats the novel as a postcolonial text, by focusing o

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van den Bersselaar, Dmitri. "Missionary Knowledge and the State in Colonial Nigeria: On How G. T. Basden became an Expert." History in Africa 33 (2006): 433–50. http://dx.doi.org/10.1353/hia.2006.0006.

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Between 1931 and 1937, the Anglican missionary G. T. Basden represented the Igbo people on the Nigerian Legislative Council. The Igbo had not elected Basden as their representative; he had been appointed by the colonial government. Basden's appointment seems remarkable. In 1923 the Legislative Council had been expanded to include seats for Unofficial Members, representing a number of Nigerian areas, with the expressed aim of increasing African representation on the Council. In selecting Basden the government went against their original intention that the representative of the Igbo area would b

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Chuks, Madukasi, Francis. "Ozo Title: An Indigenous Institution In Traditional Religion That Upholds Patriarchy In Igbo Land South-Eastern Nigeria." International Journal of Social Sciences and Humanities Invention 5, no. 5 (2018): 4640–52. http://dx.doi.org/10.18535/ijsshi/v5i5.02.

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In Igbo land, the institution of Ozo title has underpinnings of male chauvinism and often used by men to remind those who appear to be very forward of their subordinate place in the society. Among the Igbo people, the Ozo title is an indigenous institution that is regarded as a central aspect of African indigenous religious practice through which they engage questions about the meaning for life. Through an ethnographic study conducted in recent years, I propose to explore the origin of the Ozo title and the symbolic significance of this indigenous sacred institution with specific reference to

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Nwafor, Matthew Ikechukwu. "The living-dead (ancestors) among the Igbo-African people: An interpretation of Catholic sainthood." International Journal of Sociology and Anthropology 9, no. 4 (2017): 35–42. http://dx.doi.org/10.5897/ijsa2017.0719.

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Zahid, Sazzad Hossain. "Cultural Diversity in Igbo Life: A Postcolonial Response to Chinua Achebe’s Arrow of God." International Journal of Social Sciences 5, no. 23 (2021): 69–89. http://dx.doi.org/10.52096/usbd.5.23.5.5.

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In his book Chinua Achebe, David Caroll (1980) describes the novel Arrow of God as a fight for dominance both on the theological and political level, as well as in the framework of Igbo philosophy. In Critical Perspectives on Chinua Achebe (1990), famous Achebe critics C. L. Innes and Berth Lindforts consider Arrow of God as a novel with conflicting ideas and voices inside each community with the tensions and rivalries that make it alive and vital. Another profound scholar on Achebe Chinwe Christiana Okechukwu (2001) in Achebe the Orator: The Art of Persuasion in Chinua Achebe's Novels assesse

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10

van den Bersselaar, Dmitri. "Creating ‘Union Ibo’: Missionaries and the Igbo language." Africa 67, no. 2 (1997): 273–95. http://dx.doi.org/10.2307/1161445.

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AbstractThe literature of ethnicity in Africa indicates a major role for Christian missionaries in the creation of languages in Africa. It has been argued that certain African ethnic groups owe their existence to the ‘invention’ of their language by missionaries who created a written dialect—based on one or more vernacular(s)—into which they translated the Bible. This language came to be used for education in mission schools and later also in government schools. The Bible dialect consequently became the accepted standard language of the ethnic group and acquired the function of one of the grou

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Salami, Ali, and Bamshad Hekmatshoar Tabari. "IGBO NAMING COSMOLOGY AND NAMESYMBOLIZATION IN CHINUA ACHEBE’S TETRALOGY." Folia linguistica et litteraria XI, no. 33 (2020): 39–61. http://dx.doi.org/10.31902/fll.33.2020.2.

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Things Fall Apart, No Longer at Ease, Arrow of God and A Man of the People, the first four novels by Chinua Achebe, the contemporary Nigerian novelist, are among the most outstanding works of African postcolonial literature. As a matter of fact, each of these four novels focuses on a different colonial or postcolonial phase of history in Nigeria and through them Achebe intends to provide an authentic record of the negative and positive impacts of ‘hybridity’ on different aspects of the life of native subjects. Briefly stated, Achebe is largely successful in taking advantages of variable discur

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Salami, Ali, and Bamshad Hekmatshoar Tabari. "IGBO NAMING COSMOLOGY AND NAMESYMBOLIZATION IN CHINUA ACHEBE’S TETRALOGY." Folia linguistica et litteraria XI, no. 33 (2020): 39–61. http://dx.doi.org/10.31902/fll.33.2020.2.

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Things Fall Apart, No Longer at Ease, Arrow of God and A Man of the People, the first four novels by Chinua Achebe, the contemporary Nigerian novelist, are among the most outstanding works of African postcolonial literature. As a matter of fact, each of these four novels focuses on a different colonial or postcolonial phase of history in Nigeria and through them Achebe intends to provide an authentic record of the negative and positive impacts of ‘hybridity’ on different aspects of the life of native subjects. Briefly stated, Achebe is largely successful in taking advantages of variable discur

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Afigbo, A. E. "The Spell of Oral History: A Case Study from Northern Igboland." History in Africa 33 (2006): 39–52. http://dx.doi.org/10.1353/hia.2006.0003.

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My case study is taken from the northern Igbo of Nigeria and focuses on the village-group of Ihuwe, which name is today rendered as Ihube— thanks to its Anglicization during the period of colonial rule. This not-withstanding, the people still call themselves “Ihuwe,” the form I use in this paper. The Northern Igbo area, especially the area around Awka, Orlu, and Okigwe, is commonly regarded as the heartland of Igbo culture and civilization. Ihuwe, in that portion of old Okigwe Division known today as Okigwe Local Government Area (LGA), lies in a region of southern Nigeria that has been identif

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Densu, Kwasi. "Omenala: Toward an African-Centered Ecophilosophy and Political Ecology." Journal of Black Studies 49, no. 1 (2017): 29–52. http://dx.doi.org/10.1177/0021934717729503.

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This article seeks to contribute to the reconstruction of an African-centered ecophilosophy and political ecology. Employing Cheikh Anta Diop’s theory of African cultural unity, it considers the Ndi Igbo philosophy Omenala, its paradigmatic implications for Africana studies, and its capacity to demonstrate the continuity of indigenous African socioecological praxis cross culturally. In addition, it explores the relevance of Omenala to the development of an authentic social history of African people and as a theory to analyze contemporary problems in the African world. Three key issues are addr

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Nnaemeka Onwuatuegwu PhD, Ignatius. "AN OVERVIEW OF THE IGBO COSMOLOGIC-ONTOLOGICAL CONCEPTION AND THE STRUCTURE OF THE WORLD: A PHILOSOPHICAL REFLECTION." International Journal of Advanced Research 9, no. 5 (2021): 25–30. http://dx.doi.org/10.21474/ijar01/12803.

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Practically speaking, the way people understand reality (ontology) cuts across the nexus of their thought pattern, belief system and consequently their general attitude to life. Hence, ontology and cosmology are at the basis of Igbo conception of reality and also the spiritual and physical operations of the human world. It is an established fact that a traditional Igbo would like to hold tenaciously to the already established concepts by the Igbo forebears. Hence, any attempt at a critical analysis of these accepted concepts are quickly waved off with such statements as: it has been so and has

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Onyishi, Ike E., Pavol Prokop, Chiedozie O. Okafor, and Michael N. Pham. "Female Genital Cutting Restricts Sociosexuality Among the Igbo People of Southeast Nigeria." Evolutionary Psychology 14, no. 2 (2016): 147470491664878. http://dx.doi.org/10.1177/1474704916648784.

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17

Parham, Thomas A. "Invisibility Syndrome in African Descent People." Counseling Psychologist 27, no. 6 (1999): 794–801. http://dx.doi.org/10.1177/0011000099276003.

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Chuks., Madukasi Francis. "Aso-Ebi (Group Uniform): An Imported Symbolic Culture That Projects Solidarity And Cohesion in Traditional Igbo Cosmology." International Journal of Social Sciences and Humanities Invention 5, no. 3 (2018): 4461–73. http://dx.doi.org/10.18535/ijsshi/v5i3.01.

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It is a known fact that every culture has the responsibility of describing reality, its origin and models of structural development as well as the hidden knowledge and truth about being. This responsibility is evidently illustrated, addressed or depicted in Igbo paradigm in form of symbols. Devoid of these symbols, signs and images, the traditional life experiences of the Igbo’s will completely be void, abstract and meaningless because some of these symbols represented in tangible visible forms were believed to be real and living. This paper focuses towards understanding Aso-ebi cloth in the I

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Sutherland, Marcia Elizabeth. "Toward a Caribbean Psychology." Journal of Black Studies 42, no. 8 (2011): 1175–94. http://dx.doi.org/10.1177/0021934711410547.

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Although the Americas and Caribbean region are purported to comprise different ethnic groups, this article’s focus is on people of African descent, who represent the largest ethnic group in many countries. The emphasis on people of African descent is related to their family structure, ethnic identity, cultural, psychohistorical, and contemporary psychosocial realities. This article discusses the limitations of Western psychology for theory, research, and applied work on people of African descent in the Americas and Caribbean region. In view of the adaptations that some people of African descen

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Newell, Stephanie. "Remembering J. M. Stuart-Young of Onitsha, Colonial Nigeria: Memoirs, Obituaries and Names." Africa 73, no. 4 (2003): 505–30. http://dx.doi.org/10.3366/afr.2003.73.4.505.

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AbstractColonial Onitsha provided the stage for John Moray Stuart-Young (1881–1939), a Manchester trader and poet, to perform the role of an educated gentleman. In his autobiographical writing, Stuart-Young created a host of famous metropolitan friends and constructed for himself a past through which he invited African readers to remember him. The extent to which Onitsha citizens accepted his version of his life is explored in this article, for during the period of Stuart-Young's residence in town, from approximately 1909 until his death in 1939, different sectors of Igbo society observed him

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Kanu, Ikechukwu Anthony. "Igwebuike theology of Omenani and the missionary bifurcation of horizons." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 127–44. http://dx.doi.org/10.4314/og.v16i1.8.

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African theology points to the fact that every particular situation or context calls for a particular theological reflection, that is, if the theological reflection is to make meaning within that unique circumstance. It is within this context that Igwebuike theology of Omenani emerges in relation to the understanding of culture as the Seed of the Word of God, which already pre-existed in Africa even before the emergence of the Western missionaries. The purpose of adopting this idea of culture as the Seed of the Word of God is to enhance the reconciliation between the African and Christian/West

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Adebayo, Akanmu G. "Currency Devaluation and Rank: The Yoruba and Akan Experiences." African Studies Review 50, no. 2 (2007): 87–109. http://dx.doi.org/10.1353/arw.2007.0077.

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Abstract:Jane Guyer has clearly demonstrated in Marginal Gains (2004) that the ranking of people historically was linked to quantitative scales of money. Guyer's study focuses on the Igbo and Ibibio, two societies in which ranking was by achievement rather than ascription. How do ranking and money interface in other African societies with strong monarchical or centralized social systems? What impact does currency instability have on rank in such societies? This paper examines these questions. Focusing on the Yoruba of Nigeria and the Akan of Ghana, it evaluates the degree to which ranking has

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Morgan, Brandon. "Book Review: Counseling People of African Ancestry." South African Journal of Psychology 42, no. 3 (2012): 456–59. http://dx.doi.org/10.1177/008124631204200317.

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LAW, ROBIN. "Ali-Ogba: A History of Ogba People. By FRANCIS J. ELLAH. Enugu: Fourth Dimension Publishing Co., 1995. Pp. xiv + 226. $18.00; £9.95 (ISBN 978-156-400-8). (Distributed by African Books Collective, The Jam Factory, 27 Park End Street, Oxford OX1 1HU.)." Journal of African History 38, no. 1 (1997): 123–77. http://dx.doi.org/10.1017/s0021853796496906.

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The Ogba are an Igbo-speaking group, situated in the extreme south-west of the Igbo area, in the modern Rivers State of Nigeria (though the maps in this book, which depict only the Ogba country itself, do not convey a very clear sense of its location). This history of the community, written by its current Eze (king), sets out to cover the entire sweep of its history, from ‘the origin of the Ogbas’ (attributed to the fourteenth century) to the colonial period (post-independence history being treated only cursorily). It is based mainly on local oral traditions, taken partly from colonial Intelli

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Kimbrough, Verna D., and Paul R. Salomone. "African Americans: Diverse People, Diverse Career Needs." Journal of Career Development 19, no. 4 (1993): 265–79. http://dx.doi.org/10.1177/089484539301900404.

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Kimbrough, Verna D., and Paul R. Salomone. "African Americans: Diverse people, diverse career needs." Journal of Career Development 19, no. 4 (1993): 265–79. http://dx.doi.org/10.1007/bf01354629.

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Barker, Lori A. "Review of Counseling people of African ancestry." Cultural Diversity and Ethnic Minority Psychology 19, no. 4 (2013): 481–82. http://dx.doi.org/10.1037/a0029755.

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Lyons, Heather Z., Denise H. Bike, Adanna Johnson, and Angela Bethea. "Culturally Competent Qualitative Research With People of African Descent." Journal of Black Psychology 38, no. 2 (2011): 153–71. http://dx.doi.org/10.1177/0095798411414019.

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Okafor, Eddie E. "Francophone Catholic Achievements in Igboland, 1883-–1905." History in Africa 32 (2005): 307–19. http://dx.doi.org/10.1353/hia.2005.0020.

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When the leading European powers were scrambling for political dominion in Africa, the greatest rival of France was Britain. The French Catholics were working side by side with their government to ensure that they would triumph in Africa beyond the boundaries of the territories already annexed by their country. Thus, even when the British sovereignty claim on Nigeria was endorsed by Europe during the Berlin Conference of 1884-85, the French Catholics did not concede defeat. They still hoped that in Nigeria they could supplant their religious rivals: the British Church Missionary Society (CMS)

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Cokley, Kevin, and Ramya Garba. "Speaking Truth to Power: How Black/African Psychology Changed the Discipline of Psychology." Journal of Black Psychology 44, no. 8 (2018): 695–721. http://dx.doi.org/10.1177/0095798418810592.

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Black/African psychology is a distinct disciplinary field of psychology that includes a community of scholars and a history of scholarly inquiry. Black psychologists grounded in a Black/African psychology tradition have long challenged the hegemonic paradigms and racist beliefs perpetuated by Eurocentric approaches to psychology. However, in the absence of teaching about the important contributions of Black/African psychology, many individuals remain unaware of its historical and contemporary impact on the discipline of psychology. Using the three methodological approaches of deconstruction, r

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Adjei, Stephen Baffour. "Conceptualising personhood, agency, and morality for African psychology." Theory & Psychology 29, no. 4 (2019): 484–505. http://dx.doi.org/10.1177/0959354319857473.

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One of the functions of psychological science is to develop concepts for thinking about people and their well-being. Since its establishment as a scientific discipline in the late 19th century, psychology has developed concepts that are essentially rooted in the specific spatio-temporal context of Western, Educated, Industrial, Rich, and Democratic (WEIRD) countries. There is a growing ontological and epistemological awareness that psychological science and practices from WEIRD cultural spaces cannot be exclusively representative of the African experience. I draw from interpersonal violence re

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Gordon, Steven Lawrence. "Understanding semantic differential measures in modern South Africa: attitudes of Black Africans towards White South Africans." South African Journal of Psychology 48, no. 4 (2017): 526–37. http://dx.doi.org/10.1177/0081246317725921.

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The future success of South Africa’s unique democracy depends on the development of harmonious race relations. Understanding the factors underlying the country’s interracial attitudes is, consequently, important. Social identity theory suggests that Black African attitudes towards White people are connected to their evaluations of South Africa’s other racial minorities. This thesis seems counterintuitive given that White people are associated with a long history of political, economic, and social oppression in the collective memory of many Black African communities. Nationally representative d

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Human, Lourens, Taunya Tinsley, Monja Muller, and Sipho Rutsate. "Guidelines for Counsellors Working with People of African Ancestry in a Sport Context." Journal of Psychology in Africa 19, no. 4 (2009): 471–82. http://dx.doi.org/10.1080/14330237.2009.10820318.

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D'Anastasi, Tanya, and Erica Frydenberg. "Ethnicity and Coping: What Young People Do and What Young People Learn." Australian Journal of Guidance and Counselling 15, no. 1 (2005): 43–59. http://dx.doi.org/10.1375/ajgc.15.1.43.

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AbstractIn a number of studies, using the Adolescent Coping scale as a measure of coping, we are able to see clearly that young people from different communities cope in different ways. For example, in studies of Australian, Columbian, German, Irish and Palestinian young people it was found that coping varied in the different countries, but even within the same country, such as Australia, there are variations in coping across ethnic communities. These findings are confirmed by a recent smaller scale investigation that found that a group of students who were labelled ‘Australian minority group’

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Hoxter, A. Lee, and David Lester. "Social Distance Evaluations in White and African-American Students." Perceptual and Motor Skills 80, no. 2 (1995): 478. http://dx.doi.org/10.2466/pms.1995.80.2.478.

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Among 241 college students, both white and African-American adults were less willing to be personal friends with people of the other ethnic group than with people of their own ethnic group. African-American students were also less willing to be friends with Asian Americans than were white students.

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Kelly, Kiesa, and Kesha Patrice. "Incorporating Black Images and References to Increase African American Student Performance in Introductory Psychology: A Pilot Study." Journal of Black Psychology 45, no. 1 (2019): 52–62. http://dx.doi.org/10.1177/0095798418825168.

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Psychology educators report time constraints and a lack of relevance to course material as barriers to the incorporation of diversity content into their courses. This pilot study demonstrates an approach to teaching introductory psychology that infuses images of and references to Black people in a way that requires no additional time and is relevant to course content. “Black Imagery” sections contained slide-embedded images of people appearing to be or of African descent, as well as textbook-relevant examples that referenced African Americans for 33% of the chapters covered. “White Imagery” se

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Nwoye, Augustine. "The Psychology and Content of Dreaming in Africa." Journal of Black Psychology 43, no. 1 (2016): 3–26. http://dx.doi.org/10.1177/0095798415614159.

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As understood in mainstream Western psychology, people dream for themselves and are essentially self-contained in their overall mechanism of dreaming. This article argues that although this Eurocentric perspective on dreaming is largely universal and not to be ignored, it needs to be recognized alongside other dream perspectives. The article examines the concept of dreaming from an African perspective. Its aim is to demonstrate that dreaming from an African psychological perspective goes beyond the Eurocentric paradigm suggesting that in the African-centered paradigm, the individual can dream

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Watts-Jones, Dee. "Healing Internalized Racism: The Role of a Within-Group Sanctuary Among People of African Descent." Family Process 41, no. 4 (2002): 591–601. http://dx.doi.org/10.1111/j.1545-5300.2002.00591.x.

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Hall, Ronald E. "From the Psychology of Race to the Issue of Skin Color for People of African Descent." Journal of Applied Social Psychology 35, no. 9 (2005): 1958–67. http://dx.doi.org/10.1111/j.1559-1816.2005.tb02204.x.

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Govender, Kaymarlin, Arvin Bhana, Kerryn McMurray, et al. "A systematic review of the South African work on the well-being of young people (2000–2016)." South African Journal of Psychology 49, no. 1 (2018): 52–69. http://dx.doi.org/10.1177/0081246318757932.

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Burgeoning research on the well-being of young people in recent years has made it difficult to identify conceptual gaps in the literature. We conducted a review of South African research in this area to better understand the use and measurement of the construct, as well as factors associated with it. The search of multiple databases identified 28 studies published in academic journals between 2000 and 2016. Within this period, studies that referred to well-being and its related subjective components varied significantly in terms of how they defined and operationalised these constructs, resulti

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K. Esiaka, Darlingtina, and Glenn Adams. "Epistemic Violence in Research on Eldercare." Psychology and Developing Societies 32, no. 2 (2020): 176–200. http://dx.doi.org/10.1177/0971333620936948.

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Decolonial perspectives challenge the notion that standard knowledge in hegemonic psychology is productive of progress and enlightenment. They instead emphasise its association with the colonial violence that constitutes the darker underside of modern development. Our contribution to the special issue applies a decolonial perspective to theory and research on obligation to an elderly parent. Thinking from the standpoint of West African epistemic locations not only illuminates the culture-bound character of standard models but also reveals their foundations in modern individualist selfways. Alt

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Jennings, Elyse A., Nolwazi Mkhwanazi, and Lisa Berkman. "Receipt of emotional support among rural South African adults." Ageing and Society 40, no. 5 (2018): 1039–63. http://dx.doi.org/10.1017/s0144686x18001526.

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AbstractAs the world undergoes rapid ageing, informal support from friends and relatives is becoming especially important among older adults in middle- and low-income countries, where formalised social protections may be limited. We use new data from a cohort of adults aged 40 and older in rural South Africa to explore how receipt of emotional support differs by gender and marital status. Our findings suggest that women are more likely to get emotional support than men and have more sources of support. Moreover, women are more likely to get emotional support from relatives, whereas men are mor

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Caldwell-Gunes, Roslyn M., and Thomas A. Parham. "The Bakari© Project: A Lifeline for African American Adolescent Development and Success." Journal of Black Psychology 46, no. 6-7 (2020): 431–56. http://dx.doi.org/10.1177/0095798420950091.

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The Bakari© Project is an African-centered, community-based, educational, and mentoring program for adolescent youth. The program is designed to address the challenges Black youth and other youth of color face in negotiating the community terrain between the home, school, and community, including the contact young people often encounter with law enforcement and the criminal justice systems. We assert that there is a nexus between critical elements in the communities that form a triangle for success and that too often, the aforementioned components are not working together because each dimensio

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Mwaba, Kelvin, and Nicolette Vanessa Roman. "Body Image Satisfaction Among a Sample of Black Female South African Students." Social Behavior and Personality: an international journal 37, no. 7 (2009): 905–9. http://dx.doi.org/10.2224/sbp.2009.37.7.905.

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Numerous research studies have established a strong relationship between body dissatisfaction and eating disorders. As more and more young people in South Africa embrace Western values, the aspiration to attain the Western body ideal of beauty may be putting some women at risk of developing eating disorders. This study focused on body image satisfaction among a sample of 150 black South African female university students. Data were collected using a revised Body Shape Questionnaire (Cooper, Taylor, Cooper, & Fairburn, 1987). The results showed the majority of the women were satisfied with

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Morgan, K. D., P. Dazzan, C. Morgan, et al. "Differing patterns of brain structural abnormalities between black and white patients with their first episode of psychosis." Psychological Medicine 40, no. 7 (2009): 1137–47. http://dx.doi.org/10.1017/s0033291709991565.

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BackgroundAfrican-Caribbean and black African people living in the UK are reported to have a higher incidence of diagnosed psychosis compared with white British people. It has been argued that this may be a consequence of misdiagnosis. If this is true they might be less likely to show the patterns of structural brain abnormalities reported in white British patients. The aim of this study therefore was to investigate whether there are differences in the prevalence of structural brain abnormalities in white and black first-episode psychosis patients.MethodWe obtained dual-echo (proton density/T2

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van Rensburg, Angelique C., Linda C. Theron, and Michael Ungar. "Using the CYRM-28 With South African Young People: A Factor Structure Analysis." Research on Social Work Practice 29, no. 1 (2017): 93–102. http://dx.doi.org/10.1177/1049731517710326.

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Purpose: The factor structure of the Child and Youth Resilience Measure (CYRM-28) was originally established using a Canadian sample. This factor structure was not confirmed in a study with New Zealand youth. Given such variability, the current study investigated the factor structure of the CYRM-28 in a sample of Sesotho-speaking South African youth who participated in Pathways to Resilience Study. Method: Using latent variable modeling, we tested six varied models in two randomly selected samples ( n1 = 559; n2 = 578). Results: Fit statistics indicated that a three-factor variation of the New

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Kalichman, Seth C., Lisa Eaton, Moira O. Kalichman, and Chauncey Cherry. "Medication beliefs mediate the association between medical mistrust and antiretroviral adherence among African Americans living with HIV/AIDS." Journal of Health Psychology 22, no. 3 (2016): 269–79. http://dx.doi.org/10.1177/1359105315600239.

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Medical mistrust is a significant barrier to medication adherence among African Americans living with HIV. In this study 380 African American people receiving antiretroviral therapy (ART) in a southern US city completed computerized measures at a community-based research site. Multiple mediation modeling showed that medical provider mistrust was associated with medication beliefs and ART adherence. Also, medication beliefs predicted adherence. The indirect effects of medical mistrust on adherence via medication beliefs was significant; the indirect effect was significant for medication concern

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Jamison, DeReef F. "Asa Hilliard: Conceptualizing and Constructing an African-Centered Pedagogy." Journal of Black Studies 51, no. 1 (2019): 3–15. http://dx.doi.org/10.1177/0021934719892236.

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Asa G. Hilliard’s involvement in the education and re-Africanization process of African Americans serves as a prime example of an African-centered praxis that can be used to maximize the educational potential and possibilities of African people. As historian, psychologist, and teacher, Hilliard viewed education as one of the cornerstones in the African American quest for freedom and was committed to employing education as a tool to self-discovery and liberation. Hilliard’s work is explored through examining his perspectives on the relationship between history and psychology, the education of B

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Richter, Linda M., R. D. Griesel, and Mark E. Wortley. "The Draw-a-Man Test: A 50-Year Perspective on Drawings Done by Black South African Children." South African Journal of Psychology 19, no. 1 (1989): 1–5. http://dx.doi.org/10.1177/008124638901900101.

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Human figure drawings done by 415 urban black children were compared with the figures of people drawn by children in 1938 and 1950. Though children from five to eight years of age showed no change in performance over the 50-year time-span, there was a significant improvement in the Goodenough scores obtained by contemporary children of school age in comparison with the historical samples. Whilst it is feasible that betterment of the wider social milieu of black people in South Africa may be associated with these changes, no significant relationships between Draw-a-Man scores and socio-economic

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Obasi, Ezemenari M., and Frederick T. L. Leong. "Construction and validation of the Measurement of Acculturation Strategies for People of African Descent (MASPAD)." Cultural Diversity and Ethnic Minority Psychology 16, no. 4 (2010): 526–39. http://dx.doi.org/10.1037/a0021374.

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