This article is part of a lifelong commitment to bring the experiences of women of color to the forefront of academic discussion. It is a reflection on the struggles, sustaining forces, and legacy passed on by women of color, who are social work educators to future generations of women. Framed by feminist theory and the theory of intersectionality, the narratives of 16 women of color are points of reflection. The findings of their narratives affirm multiple barriers and challenges, sustaining forces, and the legacy passed on by these pioneers to future generations. Implications for policy, practice, and research are also discussed.Keywords feminist theory, social work educators, theory of intersectionality, women of color As Billingsley (1968, p. 113) said, ''And to deny the history of a people is to deny their humanity.'' The history of women of color in the academy is a significant contribution to humanity that has been undervalued, unrecognized, and often denied. The plea to recognize this history as legitimate and relevant is reiterated in the diverse experiences of women of color in social work education. According to Vakalahi, Starks, and Ortiz Hendricks (2007), women of color in social work education possess unique gender and racial/ethnic-based qualities and competencies that, when garnered and embraced, have humanized the academy. Unfortunately, institutions often suppress or ignore women of color and their unique qualities and competencies. Even with progress in obtaining rights and opportunities for women, as well as entering a new century, gender and race/ethnicity remain enormous barriers to the advancement of women of color in academia.Women of color in social work education is a recent phenomenon but with much breadth and depth. This phenomenon is grounded in social justice and a commitment to equality for women from diverse walks of life. Although the literature does not truly reflect the richness of the experiences of

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In order to examine the potential relationship between life satisfaction, spirituality and other demographic variables, 147 African American women from Alabama, Florida, Georgia, Kentucky, Michigan and Missouri were asked to complete the Adult Life Satisfaction Scale (ALSS) and the Black Women=s Spirituality/Religiosity Measure (BWSRM). In-depth interviews were also conducted with six African American women. Data obtained were subjected to correlated groups t test, Pearson r=s and regression analysis; content analysis was used to analyze the interview data. Although no significant difference was found among the ratings of life satisfaction and spirituality with respect to age or education level, the African American women did report higher levels of religiosity than spirituality which correlated significantly with life satisfaction. Analysis of a subscale of the BWSRM found that the women reported significantly higher levels of spirituality than religiosity. A moderate correlation was found between age and religiosity while spirituality was found to be a critical variable in contributing to life satisfaction in African American women at midlife, regardless of age, income or education. African American Women at Midlife: The Relationship Between Spirituality and Life SatisfactionAfrican American women share a history steeped in both oppression and spirituality. Subordination obviously has a deleterious effect on the potential of individuals to contribute to the well being of society (Akbar, 1991;West 1993). Currently, more African American women are being sent to prison than ever before and the percentage of African American women with AIDS/HIV is at an all time high (US Census Bureau, 1998). Life transitions also become more difficult and often it is only through the evolution of their spirituality that African American women achieve greater life satisfaction (Devi, 1994; Warfield-Coppack, 1995). Unfortunately, many religious belief systems and practices contribute to, rather than distract from, the stress experienced by African American women.The genesis of self help in the African American community was the ABlack church,@ which, for sake of clarity, is used to denote a community of churches with a membership that is predominately African American. Within this institution existed a dichotomous process and blend of African-centered focus and mainstream Euro-American doctrine and philosophy (Asante, 1990;Frazier, 1974;Karenga, 1988). Religion has been manifest as a political force, a protective factor and an educational and transformational vehicle (Collins, 1990;hooks, 1990;Karenga, 1988). And even though the majority of African Americans in the United States are protestant with a Judeo-Christian base, there are growing numbers of African American who affiliate or identify with Islam, ancient African religions as well as various nontraditional and unorthodox sects (Karenga, 1993).Several developmental theorists (Fodor, 1990;Jones, 1998;Ruffin, 1989) have alluded to the fact that African American women a...

Research continues to demonstrate that female social workers earn less than their male counterparts and experience significant barriers to professional advancement. Yet, little has been written about factors promoting women's progress within the structural barriers that disadvantage women social workers. The combination of ethic of care, risk and resilience, and ecological theories informs the conceptual model outlined in this article. This model provides a roadmap for understanding national and organizational impediments to the success of women social workers and offers strategies for empowering women in the profession in the United States. Social work practitioners and administrators must engage in frank discussions about sexism, nurture leadership skills, and advocate for the elimination of gender discrimination and for the promotion of equal opportunity in social service organizations.

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