Skip to content
  • Home
  • About|Join
  • Ethics
  • Events
  • Certificates
  • OwiaBulletin
  • Journals
  • DecolonisingCalculators
  • Mfundo|Training
  • FundiDictionary
  • Awards
  • Ushahidi
  • DACC
  • Bookshop
  • Twitter
  • Facebook
  • LinkedIn
  • YouTube
  • Academia AJSW
Africa Social Work and Development Network | Mtandao waKazi zaJamii naMaendeleo waAfrica
Africa Social Work & Development Network | Mtandao waKazi zaJamii naMaendeleo waAfrika

Africa Social Work & Development Network | Mtandao waKazi zaJamii naMaendeleo waAfrika

We create, aggregate and disseminate information and resources to facilitate Social Work and Development Work in Africa.

  • ACADEMICS
    • Lecture Resources
    • Lectures
    • Fieldwork Resources
    • Types of University Assessments
    • Book Publishing
      • Book_Professional Social Work in Zimbabwe
    • ASWDNet Guide to Writing (Journals)
    • ASWDNet Guide to Writing and Publishing
  • PRACTITIONERS
    • Values and Ethics in Africa
    • Africa Social Work and Development Awards
    • Continuous Professional Development (CPD)
    • Templates, Models, Frameworks and Assessment Tools
    • African Theories
    • Supervision
  • STUDENTS
    • Social Work and Development Student Conference (SWDSC)
    • 12 Steps to Get Published
    • Tips for Prospective Doctoral Students
    • ASWDNet Guide to Writing (Academic Research Brief| Proposal | Thesis)
    • Writing a journal article could be as easy as making fufu, nsima, ugali or matoke!
    • Lectures
  • RESEARCHERS
    • Research Methods
    • African Independent Ethics Committee (AIEC)
    • Research Questions Bank
    • Publisher/Journal Checker
    • Research Strategies
    • Reviewers
    • Ubuntu Research Group (URG)
  • ASSOCIATIONS
  • TRAINING INSTITUTIONS
  • COMMUNITIES
    • Ubuntu Fundraising and Charity Principles
    • COVID-19
    • Social Work for Children
    • Funda KiSwahili
  • MEMBERS
  • Africa Philosophy
  • African Theories
  • Research Methods
  • Library | Databases
  • Social Work
    • Social Work Education institutions (SWEI) in Africa
    • Biography of Social Development in Africa
      • Charlotte Makgomo-Mannya Maxeke (1871-1939)
      • Zahia Marzouk (1906 – 1988)
      • Regina Gelana Twala (1908-1968)
      • Mai Musodzi Chibhaga Ayema (1885-1952)
      • Nnoseng Ellen Kate Kuzwayo (1914 – 2006)
      • Joshua Mqabuko Nyongolo Nkomo (19 June 1917 – 1 July 1999)
      • Jairos Jiri (1921 – 1982)
      • Kenneth Buchizya Kaunda (1924-2021)
      • John Samuel Mbiti (1931-2019)
      • Gibson Mthuthuzeli Kent (1932-2004)
      • Winnie Madikizela-Mandela 1936–2016
      • Ngugi wa Mirii (1951 – May 3, 2008)
      • Andrew Chad Nyanguru (28 Mar 1953-14 May 2014)
      • Professor Rodreck Mupedziswa
      • Edwell Kaseke (1954-2017)
      • Lovemore Mbigi
      • Selassie Seyoum Gebre (1936-)
      • Arega Yimam (-c1989)
      • Dr Noel Garikai Muridzo
      • Dr Edmos Mthethwa
      • Phillip Manyanye Bohwasi
      • Wassie Kebede
      • Gidraph G Wairire
      • Wangari Muta Maathai
      • Uzoma Odera Okoye, Dr
    • Social Work Journals and Other Serial Publications in Africa (ASWDNet Index)
    • Kuumba (Mentoring)
      • SURVEY OF SOCIAL PROBLEMS AND CHALLENGES FOR AFRICA
      • Mentees
      • Mentors
      • Guidelines
    • Association of Social Work Education in Africa (ASWEA) – 1965 to 1989
    • Future of Social Work in Africa
    • Environmental Social Work
  • Development
    • Developmental Work Database
  • Ubuntu
    • Ubuntu Research Group (URG)
    • Ushahidi Platform
    • Ubuntu Fundraising and Charity Principles
    • Ubuntu Bibliography
    • Ubuntu Survey
    • Ubuntu Annual Lecture
    • Ubuntu Interview Guide Sample
  • Africa
    • African Anthem (African Union)
    • Umoja waAfrica (African Union)
    • Fundi – The African Dictionary and Encyclopaedia of Social Work and Development
    • Africa Religion (uAfrica)
    • maJina | Directory of Africa Names
    • Africa Research Ethics and Malpractice Statement (AREMS)
    • The San Code of Research Ethics (San Code)
  • Blog
    • Our Ubuntu-inspired Comments Policy
    • Become a Blogger
    • Admin ASWDNet
    • Babekazi
    • Professor Roy@Indigenous Social Work
    • Mutape J.D.S Sithole
    • Alemayehu Gebru from Ethiopia, Jimma City
    • Rugare Mugumbate
    • Decolonise
    • Writing and Publishing
    • Development
    • Toto
    • Ms. Alexandra Thokozile Mliswa (MSc,LLB, BA)
    • Environmental work
    • Africa religion | Spirituality
    • Kudzai Mwapaura blogger
    • All Posts Basket
YOU ARE HERE » Home » Egypt

Like this:

Like Loading...
Africa’s Agenda 2040 for Children: Fostering an Africa Fit for Children elaborates on the vision of Agenda 2063 in respect of children Families
Njema Afrika Siku Africa Day
Until land colonisation is resolved in South Africa (SA), the country will remain the most unequal society on earth and the struggle will continue Babekazi

Egypt

  • Template: Code of ethics
  • Template: Roles of associations
  • Template: Structure of social development institutions
  • Please provide any additional information

Template: Code of ethics

Guiding Principles for Social Work Codes of Ethics

Each country (actually most) countries have created or adopted a Code of Ethics for social work. Most codes were developed from a colonial point of view and should be revised. In case where there are no Codes, they should be developed. In revising or developing ethics codes, the following broad principles apply:

  1. Ethics are not universal, if we have to use ethics from other societies, then this has to be acknowledged, and it has to reciprocal, meaning we can’t borrow more than others are borrowing from us, and we cant be forced to borrow what does not fit our situation.
  2. However, even if we use adopt ethics from others, we should have ours that are original.
  3. Ethics should be based on a society’s philosophy and values.
  4. Ethics and ethics codes that resulted from colonisation or neo-colonisation should be revised.
  5. Ethics apply in training and education; publishing and research; and practice; collaboration; leadership and administration.
  6. Ethics should be expressed and written in a language understood by the people we serve.

Specific ethical principles

  1. Philosophically grounded ethics.
  2. Decolonised ethics.
  3. Indigenous ethics.
  4. Developmental ethics.
  5. Appropriate language.

A code of ethics should contain the following:

  1. The philosophy on which the ethics are founded.
  2. A list of the values from which the ethics are derived.
  3. A list of the principles on which the ethics are created and will be implemented.
  4. To whom the ethics apply.
  5. Sanctions that will be applied when ethics have been broken.
  6. How those sanctioned will appeal.

Philosophy

African ethics are founded on Ubuntu philosophy. Ubuntu applies at these levels:

  1. Individual level
  2. Family level
  3. Village level
  4. Community level
  5. Society level
  6. State level
  7. Continental level (African level)
  8. Global level

Values

Level of UbuntuExamples of ValuesI shall abide by the following ethics in my learning, teaching, practice, research, collaboration, leadership or administration:
Individual levelUpenyu – valuing life
Shosholoza – resilience
Kuumba – creativity
Ushavi – workmanship, enterprising  Unyanzvi – professionalism
Sankofa – look back to inform the present and future
Ruremekedzo or Heshima
I shall not cause harm, disease, impairment or loss of life. I shall promote resilience. I shall promote creativity not imitation I shall conduct myself professionally. I shall value history in my work. I shall be respectful. I shall promote entrepreneurship and hard work.
Family levelUmhuri – familyhood, blood relations Ukama, Harambee – familyhood, blood relations
Musha – permanent home in ancestral lands
I shall protect families and marriages. I shall promote best interests of the family in the work that I do. I shall value blood relations. I shall value people’s permanent homes. I shall value people’s ancestral lands and heritage.  
Village levelKagisano – good neighbourliness
Ujima – collective responsibility
Kuumba – mentoring
I shall promote harmony.  
Community levelUjamaa – familyhood or communityhood
Simunye – strengths in numbers, we are one
The ethic is promote cooperation and collectivism. I shall promote justice. I shall respect local protocols.    
Society levelUmuganda – service to others
Ururami, Ubulungiswa, Ubutabera – justice
Itorero – good members of society, and a strong sense of cultural values and leadership skills
Umoja – unity, peace and harmony
I shall promote oneness. Where harm has happened, I shall promote fair compensation. I shall promote empowerment not dependence. I shall respect cultures. I shall be a good leader. I shall promote unity, peace and harmony.
State/country levelUbunyarwanda – nationhood Utungamiri – leadershipI shall promote good leadership. I shall promote people-centered leadership
Continental level (African level)Uhuru – liberty/independence/freedom
Urithi, Nhaka – inheritance
 I shall promote independence
Spiritual levelUroho – spiritual connectednessI shall promote holism/Wholism. I shall promote spiritual connectedness.
Environmental levelUmachobane – sustainabilityI shall promote sustainability.
Global levelUrurami, Ubulungiswa, Ubutabera – justice
Umoja – unity, peace and harmony
Uhuru – liberty/independence/freedom
Ujima – collective responsibility
Kurutsisa – decolonisation
I shall promote justice. I shall decolonise my practice research and learning. The ethic is liberate and protect African liberation.  

To whom ethics apply:

  1. Student social workers
  2. Registered and unregistered social workers
  3. Lecturers
  4. Researchers
  5. Leaders e.g. supervisors, managers, administrators and directors

Some ethics will apply to

  1. Training administrators who are not social workers
  2. Librarians who are not social workers
  3. Research leaders who are not social workers

Monitoring ethics

  1. Each person shall be responsible for ethical conduct and shall self-report in case on breaches or seek advice to prevent breaches
  2. Each person shall look after another, advice and report
  3. Each association shall look after members
  4. Each country or state shall
  5. Each community shall
  6. Each client shall

Sanctions

When an ethic has been breached sanctions include:

  1. Compensation
  2. Re-training
  3. De-registration
  4. Suspension
  5. Asking for forgiveness
  6. Restitution
  7. Court trial (from family court, village court, community court, state court, African court or global court)
  8. Dismissal from work

Appeals

The appeal can be done to reduce the sanction, compensation, sentence or judgement.

  • Profile
    • Population: 100 million
    • 58% live in rural areas
    • Majority of urban dwellers have rural homes
    • Main language is Arabic
  • Training institutions of Social Work(7)
    • Faculty of Social Work, Helwan University
    • Faculty of Social Work, Assiut University
    • Faculty of Social Work, University of Minia
    • Faculty of Social Work, Alexandria University
    • The Higher Institute of Social Work in Cairo
  • Publications
    • Egyptian Journal of Social Work (EJSW)
  • Associations
    • General Syndicate of Social Professions in Egypt || النقابة العامة للمهن الاجتماعية في مصر
  • Publications
    • Egyptian Journal of Social Work (EJSW)

Template: Roles of associations

Template: Roles of a professional associations of social workers

  • Creating a code of ethics relevant to Africa: To create a code of ethics guided by African values that have been used to provide social services since time immemorial.
  • Societal recognition: make social work known in families and communities including what social work is in local language, the roles of social workers and how the complement not replace or compete with the roles of families and communities. Presently, in most African communities, social work is not understood and at times it is hated because of its focus on western ideas, knowledge, philosophy, theories, methods and literature.
  • Creating a local definition of social work: to help social work being understood and appreciated. Definitions in local languages will be more useful.
  • Creating relevance: making social work in Africa more developmental to enable it to respond to the social issues, challenges and problems on the continent. Social work has to respond to mass poverty in a developmental not remedial way.
  • Professional recognition: To raise social work to the level of other professions, and to give social workers respect and recognition of their service.
  • Professional regulation: Ensure that social workers follow ethical principles that make them accountable for any professional misconduct, breach of ethics or confidentiality.
  • Professional standards: To oversee social worker’s performance, attitude towards families, communities, peers, profession and the society. This builds trust and ensures credibility of social work.
  • Training monitoring: To monitor social work training and fieldwork.
  • Produce literature: To research, write and publish relevant literature for social work training and fieldwork.
  • Advocacy: To advocate for social justice and social services.
  • Continuous training: To lead continuous professional development (CPD) of social workers and all people providing social services. This is important especially for social workers trained in the colonial period, those trained using colonial syllabus or those trained outside Africa.
  • Supporting and empowering indigenous services: To support families and communities in their roles of providing social services and not disempower them.
  • Trade unionism: Act as the trade union of social workers to represent their interests and labour rights as workers, entrepreneurs, volunteers and social innovators.
  • Consumerism: protect families, communities and employers from poor services from social workers, receiving complaints and dealing with them.
  • Collaboration with other associations: Work and collaborate with other professional bodies in the country, in the region, in Africa and globally.
  • Policy work: Creating policies or alternative policies to advance social development and to scrutinize existing policies of the government.
  • Recognising social workers: Celebrate social workers through national social work day, global social work day and providing awards to social workers, students, academics and social work organisations.
  • Networking: providing opportunities for social workers to network, share experiences and listen to others through indaba, conference, webinar, newsletters, journals, websites, social media e.g. groups of Facebook or WhatsApp, dinner etc
  • Decolonising: To decolonise social work to make it relevant to Africa communities, this work involves, among others
    • Using African philosophy, including values, ethics, theories, models etc
    • Using African ethics and removing colonial ethics
    • Using African literature and removing colonial literature
    • Using African academics and replacing non-African academics
    • Using a home grown syllabus, and replace colonial syllabus – in the process avoid brain drain
    • Using and valuing African methods, techniques and strategies of social work  and not non-African methods
    • Valuing African history of social work and Africans who have contributed to that history
    • Contributing African knowledge and methods to global social work and not just receiving global knowledge without scrutiny
    • To educate families, communities, organisations and government about how to remove colonial practices, methods, knowledge etc from the social work services that they provide
    • Generally, make African social work more developmental in approach so that the profession becomes relevant to our families, communities, organisations and government
  • Did you know that?

The Islamic law in Egypt forbids the western form of adoption of a child. This is done to maintain a clear bloodline in families, something that is important in all African countries. This makes it easier for family values, customs, beliefs and inheritance to be maintained. The law also protects innocent children from human traffickers, unsuitable adopters and racial challenges associated with adoption. Children adopted across races, usually adopted in white families, end up being acculturated, forced to adopt white culture and values, and their bloodlines will be completely lost from their families. Fostering is allowed but they are very good laws about who can be fostered and who can foster. First priority for fostering is with the extended family, it is not even called fostering, it is family responsibility. In one shocking incident, a US couple, aged 40 and 70, were assisted by a Christian Church and Christian orphanage to forge papers to enable them to adopt twins in Egypt. The US authorities had already refused them to adopt an American because of the age age of one of the spouses. With the help of the Church and orphanage, they made birth certificates to show that the 40 year old had given birth to the twins. They paid US$4,600 to buy the twins. They even gave the children English names, Victoria and Alexander. the changing of names was a form of acculturation, changing the children’s identity. But they were caught and ended up in jail for two years plus a fine of US$18,200. Other couples were also caught. The orphanage was closed and several other people including a nun, a doctor and administrators were arrested and jailed for trafficking and forgery. This has happened elsewhere, including in Malawi where Madonna adopted in unclear controversial circumstances. There are importance lessons in all this, including decolonisation against old and new forms of racial dominance.

History of social services and social work

The phases and services in the development of social services in Egypt provided in this section. Acknowledgments: (Hoda Badran, 1971, Social work programs in Egypt and El Nasr and Eltaiba, 2016, Social Work in Egypt: Experiences and Challenges).

El Nasr and Eltaiba (2016) gave three stages (1) transmission or imitation where social work from western countries was imitated (2) indigenization (3) authentication but the ASWNet has aggregated six stages. Megahead said there are two types of social work in the country “There are two types of social work in Egypt: namely traditional social work and modern social work. Traditional social work is reflected in social solidarity among family and community members. It is also seen in the religious form of charity (zakat or/and sadaka). The Wakf (endowment trust), whether Islamic or non-Islamic, also contributed to the social work system in Egypt. Due to historical developments, this traditional social work has been weakened or suspended (Hussein, 1954). Modern social work includes social work practice and social welfare policy. Social work practice is defined as ‘the organized activity that aims at helping to achieve a mutual adjustment of individuals and their social environment”, (2012, p. 281).

  1. Indigenous charity and social welfare services: “Professional social work in Egypt started only in 1936 when the first school of social work was established, but charity and social welfare services have been offered and known in Egypt since the Pharaohs ruled”, Badran (1971, p. 25). Colonisation impacted on the different methods of social services provided but Egyptian families and communities. Egypt attained economic independence in 1932, but the British remained influential to Egyptian kings and cabinets.
  2. Pre-professionalisation (1900-1935): voluntary social welfare services were provided by sectarian agencies for Moslems, Christians or Jews. Non-religious organizations provided health (hospitals) and education (schools). Settlements were established beginning 1931, this idea having been brought from America. Government offered social services like financial aid, free meals and regulated employment of women and children. Financial aid was provided by the Ministry of Awkaf (Endowments).
  3. Inception of social work profession (1935-1952): this period saw rapid urbanization and industrialization in Egypt and expansion of education, and with it massive rural-urban migration, growth of unemployment and social dissatisfaction. Workers who were not trained provided social services . However, during this period, social work training institutions were opened, these being, Greek Community School in Alexandria in 1936 and the Egyptian Association for Social Studies in Cairo in 1937. In 1939, the Ministry of Social Affairs was established and it employed trained workers. Services provided at this time included rural community development centers, casework and research and treatment of juvenile delinquency. But these measures did not end social problems of hunger, delinquency, unemployment and social discontent, and government responded by introducing a a social security program that involved monthly pensions and temporary assistance. Agencies that emerged during this period provided casework. As Badran 1971, p. 27 said, the casework was irrelevant, “Casework was the prominent method. Professionals who had studied in the United Sates of America imported many concepts from there. Freudian concepts dominated social work education, and students graduated with an orientation which proved inappropriate for masses of hungry people.” Surprisingly, Sigmund Freud’s psychology is still being taught in African schools of social work today inspire of its shortcomings in explaining African psychology. In 1940 the Higher Institute of Social Work which admitted only women was founded and in 1960 it admitted men. in 1970, it became a faculty of Helwan University.
  4. The revolution (1952): The army seized power in 1952 and the monarchy was abolished. The government’s goal to raise standard of living of the masses saw expansion in education (free education), citizenship education or consciousness, agrarian reform, industrialization, income control, nationalization and improvement of welfare. Welfare services started to get recognition and improve. For example, in 1953 a Council of Public Welfare Services was established, in 1955 a social insurance scheme was started, voluntary agencies received government subsidies and were regulated, and the rural community development centers were enlarged to units that combined services from different ministries and agencies. Social work education improved and trained social workers increased , with Master and Doctor of Social Work programs starting in 1969. In 1977, a postgraduate diploma in social work was introduced for those who had studied sociology.
  5. Post revolution: On top of rural development and youth welfare, social work expanded to include family and child welfare; income maintenance; and rehabilitation. Specific services include family planning, family counseling, nurseries, foster and boarding homes for children and delinquents.
  6. Arab-spring era: Social services and social work were impacted by the Arab spring. El Nasr and Eltaiba (2016, p. 4) said “After January 25th 2011 and June 30th 2013 revolutions and the masses agitated for bread, dignity and social justice, the role of social workers were transformed. The revolutions called for social workers in Egypt to take a more influential role and become more active in political movements and politics in order to help to bring about changes in the political, social, and economic arenas”.

Preventive Social Work

Professor El Nasr, a key figure in the development of social work in Egypt promoted preventive social work. In 1996 he published a book in Arabic titled Preventive Social Work that was used by some universities for teaching.

Spirituality in social work

Professor El Nasr elaborated and supported the role of spirituality in social work. El Nasr and Eltaiba (2016, p. 4) said “Spirituality has become an area of interest in the general public and in social work education in particular. Since social workers are committed to a whole person in environment perspective, and as such should to take a bio-psycho-social- spiritual view. This is why some writers consider the social work as fundamentally a spiritual profession. There is an increasing interest in approaches that utilize cognitive, physical, emotional, and spiritual components in assessment and treatment [48]. A number of studies have also appeared in the professional literature advocating for the inclusion of spirituality in both social work education and practice. The focus on including the teaching of spirituality and religion in the curricula is deemed as necessary, as religion plays a central part in Egyptian culture. In Egypt and most Arab nations, many social services are provided through the religious form of charity or ‘zakat’/‘sadaqa’ and ‘waqf’ (endowment trust). Also, there has been an effort to reintroduce religion and spirituality as tangible constructs into social work education and practice. There is growing research literature that explores the relation between Islam and social work practice and that examine how Islam functions as an important source for formulating principles, ethics, and values for social work, such as democracy, acceptance, equality, cooperation, altruism, respecting the dignity of human beings, understanding the 9 human diversity and rejecting discrimination [51,52]. It is noteworthy that adoption in Islam is unacceptable in Islam and therefore proposing such a practice in Egypt is problematic where the dominant faith is Islam. However other child care provisions such as foster families and child care institutions are acceptable in Islam. However these efforts to promote an Islamic approach to social work have faced many difficulties and obstacles such as the lack of social work educators and practitioners’ limited knowledge on this subject and its application to practice.”

American programs and objectives were heavily imported, with minor adaptations. All through both stages, social work efforts were primarily concerned with reforming the individual, whereas the problem lay within the social institutions. The social work curriculum was a replica of the American schools with major emphasis on psychoalaytically-oriented casework. Graduates were not equipped for the real needs of society (Badran, 1971, p. 32). Community development should be emphasized, and other methods should be refashioned to meet the needs of the developing country (p. 33).


Template: Structure of social development institutions

Template: Structure of Social Development Institutions

Institutions of social work or social development are structured differently in each country. Below we provide a list of institutions that are necessary.

  • Schools of Social Development or Social Work
  • Association of Schools of Social Development
  • Association of Students of Social Development
  • Association of Social Workers or Social Development Workers
  • Association of Educators of Social Development or Social Work
  • Association of Fieldwork Educators or Supervisors
  • Association of Public Social or Development Workers
  • Public Regulator of the Profession
  • Association of Community Workers or Community Development Workers
  • Association of Family Workers
  • Association of Environmental Social Workers
  • Association of Spiritual Social Workers
  • Alumni Associations

Please provide any additional information


If you have information on social work and development about this country, please email asw@africasocialwork.net

Share this:

  • Click to share on WhatsApp (Opens in new window) WhatsApp
  • Click to share on Facebook (Opens in new window) Facebook
  • Click to email a link to a friend (Opens in new window) Email
  • Click to print (Opens in new window) Print
  • Click to share on LinkedIn (Opens in new window) LinkedIn
  • Click to share on X (Opens in new window) X
  • Click to share on Telegram (Opens in new window) Telegram

Like this:

Like Loading...

AFRICA-WIDE INSTITUTIONS

ASWEA logo

ASWEA 1965-1989

Umoja waAfrika (AU) Former OAU Toto/Brief | Agenda63

ADF

Part of ADB

ASSWA logo

ASSWA

Since 2005

PAWO (AU Arm)

Facebook | X

COUNTRY INFORMATION (SOCIAL WORK & DEVELOPMENT)

  • Algeria 🇩🇿
  • Angola 🇦🇴
  • Benin 🇧🇯
  • Botswana 🇧🇼
  • Burkina Faso 🇧🇫
  • Burundi 🇧🇮
  • Cabo Verde 🇨🇻
  • Cameroon 🇨🇲
  • Central Africa Republic 🇨🇫
  • Chad 🇹🇩
  • Comoros 🇰🇲
    • Mayotte of Comoro
  • Congo, DR 🇨🇩
  • Congo 🇨🇬
  • Cote D’Ivoire 🇨🇮
  • Djibouti 🇩🇯
  • Egypt 🇪🇬
  • Equatorial Guinea 🇬🇶
  • Eritrea 🇪🇷
  • Eswatini 🇸🇿
  • Ethiopia 🇪🇹
  • Gabon 🇬🇦
  • Gambia, The 🇬🇲
  • Ghana 🇬🇭
  • Guinea 🇬🇳
  • Guinea-Bissau 🇬🇼
  • Kenya 🇰🇪
  • Lesotho 🇱🇸
  • Liberia 🇱🇷
  • Libya 🇱🇾
  • Madagascar 🇲🇬
  • Malawi 🇲🇼
  • Mali 🇲🇱
  • Mauritania 🇲🇷
  • Mauritius 🇲🇺
  • Morocco 🇲🇦
  • Mozambique 🇲🇿
  • Namibia 🇳🇦
  • Niger 🇳🇪
  • Nigeria 🇳🇬
  • Rwanda 🇷🇼
  • Sao Tome and Principe 🇸🇹
  • Senegal 🇸🇳
  • Seychelles 🇸🇨
  • Sierra Leone 🇸🇱
  • Somalia 🇸🇴
  • South Africa 🇿🇦
  • South Sudan 🇸🇸
  • Sudan 🇸🇩
  • Togo 🇹🇬
  • Tanzania 🇹🇿
  • Tunisia 🇹🇳
  • Uganda 🇺🇬
  • Western Sahara (SADR)
  • Zambia 🇿🇲
  • Zimbabwe 🇿🇼
  • “Dongo”
  • ‘Wakanda’
  • Umoja waAfrica (African Union)
  • Afro-Caribbeans
    • Haiti
  • Afro-Latinos
  • Melanesia
    • Aboriginal Countries
    • Papua New Guinea
    • West Papua
  • Afro-Asians ‘Sidi’

COVID-19 FINAL UPDATE: Africa Infections: 12.3 million people. Deaths 260 000. World infections: 650 million. Deaths 6.7 million. Data aggregated by ASWDNet on 12 December 2022. View this COVID-19 references list for Africa.

Search

Timezone Conversion

Choose Date & Time:
- :
From Timezone:
To Timezone:
Converted Time:

Decolonisation Calculator (DECA). What is the rate of decolonisation of social work and development training, education and research in your country? Use this simple calculator.

  • Africa’s Agenda 2040 for Children: Fostering an Africa Fit for Children elaborates on the vision of Agenda 2063 in respect of children
  • Njema Afrika Siku
  • Until land colonisation is resolved in South Africa (SA), the country will remain the most unequal society on earth and the struggle will continue
  • Call for abstracts for Day of the African Child Students Conference 2025
  • Day of the African Child (DAC) 2025

Testimonials

Pride in becoming a member of the ASWDNet

Dear ASWDN,

I trust this message finds you well. I am writing to express my profound joy and pride in becoming a member of the Africa Social Work and Development Network (ASWDNet). The opportunity to represent my country and community within this esteemed network is truly exciting. Being a part of ASWDNet presents a unique chance to contribute to positive change and development. Read more
  • Rituals and practices in African Religion and Abrahamic Religion Admin ASWDNet
  • Ten Key Elements of Africa’s Decolonisation Admin ASWDNet
  • Kalinganire’s Social Work Practice Model Kalinganire
  • Nile floods: sample preparedness and response plan from South Sudan Environmental work
  • The Dogon people and culture Admin ASWDNet
  • Ubuntu-Inspired Workshop or Seminar – An Example and Skills for Facilitators Admin ASWDNet
  • Dedan Kīmathi of the Mau Mau – contribution to Kenya independence and how he was killed by the British imperialist forces during their colonial occupation of Africa Admin ASWDNet
  • Keynotes, speeches and presentations published in the African Journal of Social Work 14(3) of 2024 Motivating

Copyright © 2020-2030 Africa Social Work and Development Network (ASWDNet).

%d