The Afrikan Worldview and Afrikan/Black Psycholog

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The Afrikan Worldview and Afrikan/Black Psychology

The Afrikan Worldview and Afrikan/Black Psychology


Karanja Keita Carroll



With the rise of Afrikan/Black psychology as a distinct/unique body of knowledge and approach to psychological (spiritual/mental/physical) experiences, a new perspective or standpoint was needed in order to interpret Afrikan phenomenon. This perspective was found through the utilization of the Afrikan worldview and the importance of culture in all areas of analysis within Afrikan psychology. Culture according to Wade Nobles consists of “patterns for interpreting reality and a general design for living” (Azibo, 2001, p. 423). Worldview is a part of culture. In fact, some scholars in Black Studies argue that worldview consists of the ‘Deep Structure’ of culture, while physical manifestations refer to the ‘Surface Structure’ (Azibo, 2001). Specifically, worldview refers to the way in which a people view and philosophically understand reality. Worldview functions as a philosophical framework that gives explanation when interpreting phenomenon. Among Afrikan people, the Afrikan worldview is the primary lens for interpreting all phenomenon.

While Joseph White (1991) argued for a Black Psychology, it would be the authors of Voodoo or IQ: An Introduction to African Psychology (Clark, C; et. Al., 1975) who attempted to use this philosophical framework (the Afrikan worldview) to understand the psychological experiences of Afrikan people; and call for an Afrikan psychology. Clark, et. Al. (1975) argue that, “African psychology is the recognition and practice of a body of knowledge which is fundamentally different in origin, content, and direction than that recognized by Euro-American psychologists” (p. 9). Furthermore they state, “[t]he differences between African Psychology and Euro-American psychology reflect the differences between Black people and white people, or in terms of culture, between Africans and Europeans” (p. 9). It is evident by these quotations that culture and worldview play defining roles in Afrikan psychology because they consist of the central components which allow for accurate interpretation of Afrikan/Black behaviors.

The importance of the Afrikan worldview is evident through early discussions of Afrikan psychology by Clark, et. Al. Just a few years later Joseph Baldwin would rely upon the same concept to define this body of knowledge. Baldwin (1991) clearly states the definition of Afrikan psychology as such:



African psychology is defined as a system of knowledge (philosophy, definitions, concepts, models, procedures and practice) concerning the nature of the social universe from the perspective of African Cosmology. ‘African Cosmology’ thus provides the conceptual-philosophical framework for African (Black) psychology. (p. 131)



Baldwin goes on to state that, “an understanding of African Cosmology – the African worldview – is essential to an understanding of African (Black) psychology” (p. 131). Baldwin’s definition of Afrikan psychology sheds light upon this body of knowledge. Unlike the articulation of African psychology forwarded by Clark, et. Al., Baldwin is centered within the Afrikan experience as opposed to comparing and contrasting with the cultural experience of others. Though their (Clark, et. Al.) definition was/is necessary, we are more in the interest of Afrikan liberation when we are able to explain concepts on our own cultural terms as opposed to the terms of others.

There is a limited level of critique that can be made regarding the theoretical basis of Afrikan/Black psychology. It is the use of the Afrikan worldview that has allowed for unique approaches to knowledge and theoretical movements to come about, such as Afrocentricity (Asante, 1980; 1990). While some of the practioners of these perspectives do not respect the long tradition in which they grow out of, it is noteworthy that Afrikan/Black psychology is able to continue to do so.



Works Cited

Asante, M. K. (1980). Afrocentricity. Trenton: Africa World Press.

Asante, M. K. (1990). Kmt, Afrocentricity and Knowledge. Trenton: Africa World Press.

Azibo, D. (2002). Articulating the distinction between Black Studies and the study of Blacks: The fundamental role of culture and the African-centered worldview. In N. Norment (Ed.), The African American Studies Reader, (pp. 420-441). Durham: Carolina Academic Press.

Baldwin, J. (1991). African (Black) Psychology: Issues and Synthesis. In R. Jones (Ed.), Black Psychology (pp. 125-135). Berkeley: Cobb & Henry Publishers.

Clark, C. Et. Al. (1975). Voodoo or IQ: An introduction to African psychology. Journal of Black Psychology, 1(2), 9-29.

White, J. (1991). Towards a Black Psychology. In R. Jones (Ed.), Black Psychology, (pp. 5-13). Berkeley: Cobb & Henry Publishers.