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This is the first study to examine AIDS activism among African American women. It also argues for womanism as a framework that can more accurately examine activism among African American women. Based on in-depth interviews with 36 African American women AIDS activists, this chapter explores factors that encourage activism among this sample of women. Intersectionality, and its emphasis on notions of identity and intersecting oppressions and social justice, is used as the theoretical framework to examine AIDS activism among these women. Findings suggest that their identities as activists and African American women, as well as their spirituality and notions of community uplift and survival have informed their activism efforts. These findings are discussed along with the limitations of utilizing intersectionality as the theoretical framework. Womanism is suggested as a theoretical framework that can extend the notions of identity and activism among people of color emphasized by intersectionality, as it addresses identity and social justice, but also highlights the importance of spirituality and community uplift among this sample of women.

Community college African American male student enrollment and academic success is diminishing. The authors explore the importance and wisdom of mentoring programs for African American males attending community colleges. The chapter considers issues of student persistence and retention and how they relate to effective community college mentoring programs. Specifically, the authors discuss how community college mentoring programs can counteract inherent obstacles for African American students attending commuter style campuses. A description of how some community colleges successfully engage African American male students in order to achieve Kuh's four attributes of a supportive college environment and to overcome the issues of college departure -- being first-generation college students, lacking academic self-concept, no or minimal institutional engagement with students, and no or minimal student involvement student involvement on campus – is provided. The authors highlight successful community college programs which include the national “Students African American Brotherhood” program, Santa Fe College's “My Brother's Keeper,” the North Carolina Community College System, and Hillsborough Community College's Collegiate 100.

The role of implicit provider bias in mental health care is an important issue that continues to be of concern in the twenty-first century for the Black/African American community. Access to mental health and quality care remains elusive as members of this social group lack access to mental health screening, diagnosis, and attention due to institutional and cultural barriers. Supporting the position that implicit and explicit provider bias exists in the mental health profession, this chapter will explore how implicit provider bias is an intractable institutional barrier that prevents Black/African Americans from accessing mental health and quality care. A review of the implications related to mental health outcomes with Black/African American clients will also be explored.

A brief overview of the Black/African American cultural responses to implicit provider bias will be discussed later in this chapter. There will be an exploration of the ways to help identify, address, and eliminate implicit provider bias using evidence-based personal and community engagement strategies that promote mental health wellness within the Black/African American community. Implications for best practices in Black/African American mental health will also be addressed to eradicate the risk of unethical or medical malpractice with Black/African American clients, reduce the mental health disparity experienced by Blacks/African Americans, and create mental health equity for this population.

The purpose of this paper is to look at the impact of police encounters with young African New Zealanders (referred to in this paper as African youth) on the youth themselves, their family and their community.

While much of the existing literature takes a quantitative approach to research the impact of police behaviours on community trust, this paper seeks to gain a qualitative understanding of how the African youth and their community in Aotearoa (Māori word for New Zealand) New Zealand are impacted by encounters with the police.

Qualitative data shared by 32 African youth living in Auckland showed that police encounters had left the youth emotionally fearful and wary of any future contact with the police, and had negatively affected their employment opportunities. The family and community were unwilling to seek assistance from the police in times of need with members becoming depressed and withdrawing from community contact because of the shame brought on by these encounters.

The ability to generalize the findings is limited as participants were recruited primarily through African youth themselves, African social and community organizations and youth workers.

It is important to understand the impact that encounters with the police have on African youth in New Zealand because of the rate of increase in the numbers of African youth in the country, and the need for young people and their communities to feel safe with those legitimately responsible for their safety.

There is almost no literature on the experiences of African youth with the police in New Zealand and none on how these experiences impact on the youth, their family and community.

Aware that “those who aren't counted don't count” in health program planning, a community coalition, called African Partnership for Health, attempts a current estimate of the African community living in Portland, Oregon, USA. This paper seeks to describe the findings.

The paper's definition of the “African community” was crucially informed by community participation in the research process. The authors drew on existing publicly available data sources to estimate the size of the target population and identified the strengths and weaknesses of each source.

Conservative estimations are of a 2010 African community population of 11,500‐15,500 for the Portland metropolitan area. No data source on its own would have resulted in this estimate.

Areas for further research include creating practical systems to collect data on country of origin and to address an existing data bias towards refugees over immigrants. In the USA, more robust data collection systems are needed to estimate the impact of secondary migration on the size and characteristics of refugee and immigrant communities.

Health program planners should be aware that existing data may include more information about some groups (refugees as opposed to immigrants) and emphasize some characteristics (race as opposed to country of origin).

Including immigrant and refugee community members in the research process can result in more relevant definition of that community, which may lead to more effective program targeting and design.

The authors draw upon the African proverb: “How Do You Eat an Elephant?” One Bite at a Time to couch emerging practices and programs connected to and within California community colleges that are specifically designed to counter historical and topical institutional neglect and exclusion one initiative at a time. To this end, we discuss the Umoja Community, Men of Ujima Manhood Development Program, and the African American Male Educational Network and Development (A²MEND) organization. The authors maintain that the study of Black men in general is in need of its own theoretical framework that can articulate their position and trajectory in the world drawing on and accounting for their pre- and post-enslavement experiences while capturing their spiritual, psychological, social, educational development and station. Thus, we first build upon critical race theory (CRT) and African-centered theory to construct an emergent conceptual approach that more accurately articulates the experiences of African American men in community colleges and that both explains the existence of the aforementioned independent educational programs and organizations and provides the framework to produce and maintain additional self-determined spaces. Beyond theory and research, however, the authors call community college educators to a personal accountability and action to create spaces, initiatives, programs, organizations, and institutions based on the conceptual framework outlined in this current chapter.

Indigenous governance systems in Africa provide a nuanced approach to the various philosophies that underpin governance structures through a spiritual perspective. In this chapter we debunk colonial narratives of Africa's dependence on colonial constructs of governance. We begin by highlighting the decentralized and centralized Indigenous governance frameworks practiced by different African communities. Communities with decentralized systems such as the Acholi, Luo, Keiyo, amongst others, were well organized at the local level, with the Council of Elders, Chief Priests, and Moral Elders and Chiefs carrying out various functions that ensured the community remained stable and prosperous. In centralized communities, the king had authority over their boundaries. The key aspects that stood out and ensured stability within the centralized systems included community representation, participation in governance, and checks and balances that provided proper societal growth as exemplified by the Bunyoro-Kitara and the Ashanti kingdoms. Even though the governance systems were quite different, the governance mechanisms had similar pillars, features, and principles anchored by humanism, communism, and the spiritual nature of governance amongst the African peoples. We concur that the Indigenous governance system allowed citizens, empires, and kingdoms to flourish. We conclude that African people can further develop the capacity to manage their ideas, resources, and opportunities for sustainable development, through Indigenous governance mechanisms and knowledge systems. We argue that African societies need to legally integrate the Indigenous governance systems in the current prevalent western governance model, create canters for researching Indigenous knowledge at the institutions of higher learning, and that civil society should play a role in ensuring accountability in governance systems.

Philanthropy takes many forms among African immigrant communities. It exists in the form of mutual aid for friends, extended family, lineage, and fictive kin. This last category includes, but is not limited to, those from an individual’s ethnic group, or even from their country of origin. Philanthropy is also to be found in the form of kindness and generosity toward strangers. Above all, elements of philanthropy are to be found in the corporatization of community-based efforts to develop the human and material resources among many African ethnic groups. Many studies of the process of urbanization in Africa indicate the ubiquity of formation of hometown organizations that perform social functions including philanthropy among newly urbanized Africans. These organizations assist urbanized home folk from the villages and the towns of origin from which these urbanized groups originally emerged in various respects. The assistance offered include giving material and moral support in times of significant social celebration and mourning, for education as well as for home construction, construction of infrastructure for the home community, and for various other community-based development efforts. The efforts of African immigrants in the United States and elsewhere closely follow the patterns described above. The patterns are so ubiquitous as to warrant a claim of their emergence from a philosophical orientation toward philanthropy in African society.

Purpose – This study explores the contributions of African immigrant women, as transnational change-agents, to community development in sub-Saharan Africa and in the Greater Boston and Philadelphia areas.

Design/methodology/approach – This study draws on theories and concepts in migration and feminist studies, such as transnationalism and intersectionality, and uses snowball sampling to conduct in-depth, structured interviews with African immigrant entrepreneurs and civic leaders.

Findings – Although their intersectional status affected their personal and professional lives, these African women adopted a new Pan-Africanism, which enabled them to contribute to development in their homelands and especially to urban revitalization in the United States.

Originality/value of the paper – This research demonstrates African immigrant women's agency in their “home” and “host” societies conducted within the frameworks of transnationalism and intersectionality. It provides insights about African immigrants’ experiences that may be useful in immigration policy.

The purpose of this study was to explore the perceptions of African community leaders, on factors that influence substance use and mental health status of Sub-Sahara African immigrants living in the northeast region of the USA.

A social constructionist approach to grounded theory was used to understand social life’s complexity in the African community. Data analysis consisted of initial coding and focused coding, which led to the emerging of the following mid-range theories.

The following mid-range theories are developed: the work culture of Sub-Sahara African immigrants may influence substance-use behaviors, impact treatment for mental health and contribute to interpersonal conflicts related to marriage and parenting; there may be a relationship between the culture of privacy and spirituality because the church is often a place of comfort, and many may not seek treatment for mental health for fear of losing that community; Sub-Sahara African immigrants’ mental health and substance-use behaviors are influenced by unique factors that stem from balancing living in the new culture while also preserving their unique cultural norms.

The analysis of perceptions of African community leaders underscored “On the go” as a metaphor for describing Sub-Sahara African immigrants.