The role of historically Black colleges and universities (HBCUs) in cultivating the next generation of social justice and public service-oriented moral leaders during the racial reckoning and COVID-19 pandemics.

In the United States, college has often served as an incubator for social change agents in the form of student activism and participation in broader social movements. Historically Black colleges and university (HBCUs) have played a pivotal role in social justice movements since their inception with the most notable example being the central role of HBCUs in the Civil Rights Movement. The role of HBCUs in cultivating exemplary leaders provides invaluable examples and frameworks for tackling the dual pandemics of COVID-19 and the latest racial reckoning. The purpose of this paper is to provide a case study of how an all-male HBCU contributes to the development of moral leadership and how that tradition has evolved with the current dual pandemics. We provide a historical overview of Morehouse's leadership models and provide a case study from students currently enrolled at Morehouse College, the only all-male, historically Black college in the United States. Student participants described how leadership has evolved from previous generations, the impact of social media, and what it means to be a moral leader and how the HBCU tradition, shapes leadership.

African communalism and public health policies: the relevance ofindigenous concepts of personal identity to HIV/AIDS policies in Botswana.

This article explores the possible relevance of African communalism to HIV/AIDS policies in Botswana and other parts of sub-Saharan Africa. We examine various interpretations of African communalism, which many consider to be the cardinal insight of African thought. We suggest several applications of this indigenous notion of personhood to HIV prevention in general and to routine HIV-testing policies in particular. This analysis demonstrates some of the ethical dilemmas and cultural complexities inherent in designing as well as implementing effective HIV-prevention programmes that strike a conscientious balance between protecting individual freedoms and securing public health. Recovering past traditions (such as African conceptions of personal identity) is valuable not only for the purpose of self-identification but also for helping us meet the challenges and problems of today in Africa. We also suggest that the human-rights-based approach to HIV prevention, which strives to protect individuals, is possibly incompatible with the socio-ethical ideals espoused by African communalism. We conclude that public health programmes in Botswana and other parts of sub-Saharan Africa would be more effective if those who designed and implemented them possessed a better understanding of indigenous conceptions of personhood or human agency as well as existing ethno-medical beliefs and cultural practices.