Introduction Social work is captured in some literature as organized work intended to advance the social conditions of a community, and

especially of the disadvantaged, by providing psychological counseling, guidance, and assistance, especially in the form of social services. Prior to it organized nature, humans have undertaken activities to promote social change in the family and community and also improve the quality of life of the people. This work is confine to the historical origin of western social work in Africa to ascertain its impact on the existing social order.

Historical Origin of Western Social Work in Africa Western social work could be seen as a professional and academic discipline that seeks to improve the quality of life and wellbeing of an individual, group, or community by intervening through research, policy, community organizing, direct practice, and teaching on behalf of those afflicted with poverty or any real or perceived social injustices and violations of their human rights. The exact time when western social work came to Africa is not available as there is multiplicity of dates in the literature. The fundamental events linked with the origin of social work in Africa are the activities of missionaries from Europe and other parts of the world and the colonization of the continent by her various colonizers. The missionaries functioned as informal social worker through their secondary activities of establishing schools, vocational training, and community work (Darkwa, 2007) and the colonizing powers, including Britain, France and Portugal, among others influenced social work in Africa through their

activities (Mupedziswa, 2005). Kendall (2000) asserted with inception of social work as a profession in Amsterdam in 1899, it spread to the other parts of the world including South America, the Caribbean, India, and South Africa in the 1920s. Yiman (1990) first school of social work; the Cairo School of Social Work in Egypt was established way back in 1937 but the profession started in 1960s following the independence of several African states in the 1960s.

Africa Traditional System Prior to the introduction of western social work in Africa, they had their own ways of handling social issues and protecting and caring for the vulnerable in the society. The traditional system; known to be a single system that guided norms and values, political, judicial, social, and religious functions in the society was well established. This traditional system that existed prior to coming of the missionaries and the colonization process is fundamentally based on kinship a social institution of extended family members. Kinship was the foundation of social life and was dominant elements in Africa's social system. Kinship provided both the idiom and the metaphor for social relations. Kinship ties were derived from consanguinity, marriage or adoption (http://www.accessgambia.com).The members of the extended families were strongly bound to each other, and the extended family was the institution that secured its members socioeconomic security and well-being (Nukunya 2003:17, 68; Kreitzler et al. 2009:146). According to Ronnau and Marlow (1993) kinship care was based on the

philosophy of unity between family and community and mobilised important sources of support. African societies functioned through an elaborate system based on the family, lineage, the clan, the tribe, and ultimately a confederation of groups with ethnic, cultural, and linguistic characteristics in common. The family units vary in sizes and composition. Members of the same family had the tendency to settle close to each other because of the bond of love existing between them. Apte & Grieco (1994) the African extended family, for example, has always operated as a social welfare system. The extend family have continue to address the social welfare needs of a sizeable number of Africans who lack any form of social protection. In the same, tribal and mutual aid societies provided assistance to family members across Africa, Midgley (1997) asserted that family or kinbased aid societies, cultural and religious based societies have functioned prior to the development of statutory welfare systems.

Obviously, the family as a traditional institution existed in African society as a practical model of understanding familial projection and unification of goals and forces desirable of positive outcomes. Eked out from a lineage, the family system in Africa exhibited convivial unity so much at a closed range that mutuality was enhanced. Living in expansive compound with identifiable reasonable

responsibilities, the family system in Africa, as you will find out, typified the notion of keeping constant touch to ascertain positive knowledge of welfare and enthusiasm for virtuous wisdom associated with mutuality. Hence, the idea of being your brothers keeper was quite inherent in the family system. Such a

mutually exclusive trust often enhanced not only equitable distribution of justice but also collective responsibility, for a common destiny.
The traditional system is governed by traditional leaders at different levels, including chiefs and queen mothers, family heads, lineage heads, and community heads with the cardinal theme of guiding, protecting, defending and providing for the needs of the society (Kreitzler et al. 2009; Nukunya 2003).

Traditional Social System and Western Social Work Christian religion, colonization, industrialization and urbanization brought a new social order to Africa; social values have changed, extended families and community members were dispersed and the social protection which existed in the past is weak today. The traditional system was no longer guarding norms and social control, and new social problems began to emerge (Kreitzer et al 2009). The strength of the kinship system has been affected by rural-urban migration, death of able-bodied men as a result of political persecution and wars, and economic hardships. There is an increase in the number of widows and female-headed households. AIDS has also resulted in a high number of orphans in rural areas. Individuals are constantly struggling to meet the basic needs of their immediate families so they are finding it difficult to help relatives, friends or neighbours.

Reference Kreitzler, Linda; Abukai, Ziblim; Antonio, Patience; Mensah, Johanna; Kwaku, Afram (2009) Social Work in Ghana: A Participatory Action Research Project Looking at Culturally Appropriate Training and Practice. Social Work Education, Vol. 28 No. 2, pp. 145-164 Nukunya, Godwin Kwaku (2003) Tradition and Change in Ghana. An Introduction to Sociology. Accra: Ghana University Press Ronnau J. and Marlow, C. (1993) Towards a Definition of Family Preservation, Poverty and the Value of Diversity. In H. Astein, and R. McRoy, (2000) Does Family Preservation Serve a Childs Best Interest? Washington D.C.: George Town University Press. www.everyculture.com Family, kinship, and domestic groupings - Introduction to Africa http://www.everyculture.com/Africa-Middle-East/Introduction-to-Africa-FamilyKinship-and-Domestic-Groupings.html#ixzz1z83Lz9pN