Free Books , Resources. Awakening the Natural Genius of Black Children. Wilson Free Books , Resources. Afrikan children are naturally precocious and gifted. However, their natural genius is too frequently underdeveloped and misdirected. In this volume, the author surveys the daily routines, child-rearing practices, parent-child interactions, games and play materials, parent-training and pre-school programs which have made demonstrably outstanding and lasting differences in the intellectual, academic and social performance of Black children.
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Privacy Overview. Necessary Always Enabled. Ferguson, W. Pyle and Stanley B. Canady, Howard H. Long, Albert S. Beckman and Martin D. In the spirit of the first wave of Black psychologists in the United States, Amos Wilson would continue this deconstructionist tradition.
Wilson raised questions such as: 1 Are Black and White children the same? Wilson, Wilson questioned and redefined the concept of intelligence in a manner that made it more diverse and complex than a score on an I. The worldview reflected in questions on intelligence tests traditionally has not been representative of the cultural reality experienced by children of African descent in the United States, and thus has reflected the cultural hegemony of European American standards being superimposed on children of African descent Wilson, While many Black psychologists have attempted to develop education as a practice of freedom Friere, and to provide answers to the educational dilemmas raised by Wilson, additional questions also surface.
There is a need to investigate these questions through research that dares to look beneath the surface of the problems that face people of African descent and dig into the deep structure of Africana reality to search for concrete answers to concrete problems. Given this stance, Wilson echoes sentiment expressed by historian Carter G. Woodson who at the turn of the century launched an effort to place cultural and intellectual history into the annals of world history by founding the Associations for the Study of Negro Life and History and The Journal of Negro History.
In Falsification of Afrikan Consciousness , Wilson responds to critics who take the position that history is nothing but irrelevant facts that have no relationship to contemporary situations. Wilson clearly understood that there was an intimate connection between history and psychology. Wilson is arguing that the study of history is more than just the study of dry, stale facts from the past but the study of a cultural personality.
In White Racism: A Psychohistory , Kovel describes psychohistory as the changing meaning of symbols. He examines how symbols have been utilized in Western culture, particularly in the United States, to sustain forms of dominative and aversive racism. However, in his position on psychohistory, Wilson looks at symbols not for the sake of symbols, examining instead the psychology of culture as a symbolic precipitant.
For Wilson, if history and psychology interact to shape and form consciousness, the issue becomes how is it that history is used as a tool of political propaganda without being recognized as such. Wilson suggested that central to Africana consciousness, the answer to this critical question is found in the study of the concept of mythology.
Wilson attaches importance to the functionality of mythology and its impact on the Black psyche. The empirical validity of the mythology as an actual fact that can be verified is secondary to how the mythology is internalized and actualized in our lived experiences.
Whatever mythology we believe is one that organizes our approach to other people, our perceptions of ourselves and of other people. It provides answers. The answers may not be right, they may be wrong; but it still provides an answer. In his book Why Blacks Kill Blacks , Alvin Poussaint posits that part of the explanation to Black-on-Black violence can be found in how America teaches that crime and violence are the only means to obtain manhood and success and respects violence to the extent that needs of the oppressed will be addressed only after acts of violence have been carried out Poussaint, ; Karenga, Although Poussiant acknowledges the social factors involved in producing Black-on-Black violence, unlike Amos Wilson, he does not explicitly state that violence is a direct result of a social system designed to support white supremacy domination and control.
The individual is not the sole unit of analysis when examining social and psychological phenomena. In addition to the individual, Wilson argues that the research must examine the social system in which the behaviors occur: The idea of personality as relatively isolated and unreflective of its social interactive history and environment, as merely motivated by purely internal motives, is an illusion. Moreover, such a concept is a dangerous myth and a psychological conspiracy perpetuated by the ruling groups in society to escape their responsibility for producing and perpetuating negative social forces which produce anti-social individuals and groups Wilson, , p.
Interestingly, Wilson equates the African American internalization of Euro-American values transmitted by the dominant social structure with spirit possession. Wilson refers to this spirit possession among African American males as reactionary masculinity which occurs when African American males over identify and seek to imitate their Euro-American counterparts.
Wilson places emphasis on the social, political and economic realities that generate these oppressive conditions. Further he informs about interlocking institutional structures that maintain these conditions, notably government agencies, schools, churches, and media, among others. Wilson also argues in Black- on-Black Violence that as African Americans rightfully blame and point the finger at the social structure, the primary responsibility to end violence against the self falls on African people Wilson, Latin American psychologists soon adapted and appropriated this theoretical orientation and interpreted it from a political psychology point of view.
Just as previous theories have traveled throughout intellectual spheres, Latin American liberation theology would take an intellectual voyage and influence what has come to be known as Black liberation theology in the works of Cleage , Cone , Roberts and Jones Contemporary Africana psychologists have begun to formalize their discourse on liberation psychology.
Kobi Kambon aka Joseph Baldwin was one of the first Africana psychologists to articulate a formalized Africana liberation psychology. Like other radical psychologists, Martin-Barro, ; Wright, ; White, , Kambon understood that before a liberation psychology can be constructed, the formal discipline of psychology must be deconstructed and liberated from its own disciplinary constraints.
The work of Daudi Azibo also engages Africana psychological discourse on liberation psychology. Azibo explains that the two ways of psychologically liberating people of African descent involve inducing reactive rebirth, which entails transforming the African out of oppression-induced psychological states, and achieving proactive natural development by actual participation in African survival thrust, as indicated by authentic African culture.
He posits that in order to understand what Africana liberation psychology encompasses, it is important to consider four critical points: 1 Africana liberation psychologists must be aware of the assumed universality of Eurocentric psychology; 2 the inadequacy of exclusively using the principles that derive from the theory, research and practice of Eurocentric psychology; 3 the problematic issue of combining Eurocentric-thought based psychology along with a superimposed African cultural perspective; and 4 the fundamental premise that liberation psychology for people of African descent is and can only be African psychology Azibo, Azibo augments the work of Kambon and raises some crucial issues concerning the essence of Africana liberation psychology.
Azibo argues that liberation psychology must be grounded in African worldviews and that it must come from radical psychologists that combine the critical approaches of deconstruction, reconstruction and construction to develop research strategies, theoretical formulations and practical solutions that seek to change the social structure.
However, Africana psychology and liberation psychology in their contemporary form are not the same project. EMBED for wordpress. Want more? Advanced embedding details, examples, and help! Topics Psychology , developmental , black , children Collection opensource Language English.
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