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Intelligence assessment procedures fail to tap additional capabilities of African American children. One cause of this problem is the failure of conventional IQ tests to tap attributes of the African American epistemology. This shortcoming of IQ tests is a result of the cultural bias of the tests and of the heavy emphasis on left-hemisphere brain functions and skills. These tests, moreover, significantly omit functions and skills of the right brain hemisphere, which may underlie the use of the African American epistemology. This article explains the epistemological attributes of African Americans and discusses these attributes and their implications for testing.

One of the unsung heroines of the African American tradition of community development is Maggie Lena Walker. Walker was the first woman in the United States to establish a bank that still exists today. She also started a merchandise department store, operated a newspaper, and was a prominent leader in a major African American mutual aid organization—the Independent Order of St. Luke. This article discusses Walker’s community development contributions and examines their relevance for contemporary community practice with African Americans.

Although the equality-of-oppressions paradigm in the USA and the anti-discriminatory framework in the UK are progressive steps in affirming the lives of many groups, they are limited in their ability to highlight the continued significance of racism in contemporary social work education. This comparative paper examines how universal frameworks of oppression in social work have helped to diminish the significance of racial oppression and begins by discussing their evolution in both countries. The next section is concerned with the rise of postmodern theory and its influence in reshaping issues of oppression. Finally, a model of differential vulnerability is offered as a way of identifying how the multiplicity of oppressions varies in frequency, intensity and pervasiveness. The authors suggest that this model can make a difference by reconfiguring models of oppression which interweave differential vulnerability to not only make the necessary connections between forms of oppression but also to reaffirm social work's commitment to racial equality.