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The Case against Afrocentrism by Tunde Adeleke Pdf
Postcolonial discourses on African Diaspora history and relations have traditionally focused intensely on highlighting the common experiences and links between black Africans and African Americans. This is especially true of Afrocentric scholars and supporters who use Africa to construct and validate a monolithic, racial, and culturally essentialist worldview. Publications by Afrocentric scholars such as Molefi Asante, Marimba Ani, Maulana Karenga, and the late John Henrik Clarke have emphasized the centrality of Africa to the construction of Afrocentric essentialism. In the last fifteen years, however, countervailing critical scholarship has challenged essentialist interpretations of Diaspora history. Critics such as Stephen Howe, Yaacov Shavit, and Clarence Walker have questioned and refuted the intellectual and cultural underpinnings of Afrocentric essentialist ideology. Tunde Adeleke deconstructs Afrocentric essentialism by illuminating and interrogating the problematic situation of Africa as the foundation of a racialized worldwide African Diaspora. He attempts to fill an intellectual gap by analyzing the contradictions in Afrocentric representations of the continent. These include multiple, conflicting, and ambivalent portraits of Africa; the use of the continent as a global, unifying identity for all blacks; the de-emphasizing and nullification of New World acculturation; and the ahistoristic construction of a monolithic African Diaspora worldwide.
Afrocentrism has been a controversial but popular movement in schools and universities across America, as well as in black communities. But in We Can't Go Home Again, historian Clarence E. Walker puts Afrocentrism to the acid test, in a thoughtful, passionate, and often blisteringly funny analysis that melts away the pretensions of this "therapeutic mythology." As expounded by Molefi Kete Asante, Yosef Ben-Jochannan, and others, Afrocentrism encourages black Americans to discard their recent history, with its inescapable white presence, and to embrace instead an empowering vision of their African (specifically Egyptian) ancestors as the source of western civilization. Walker marshals a phalanx of serious scholarship to rout these ideas. He shows, for instance, that ancient Egyptian society was not black but a melange of ethnic groups, and questions whether, in any case, the pharaonic regime offers a model for blacks today, asking "if everybody was a King, who built the pyramids?" But for Walker, Afrocentrism is more than simply bad history--it substitutes a feel-good myth of the past for an attempt to grapple with the problems that still confront blacks in a racist society. The modern American black identity is the product of centuries of real history, as Africans and their descendants created new, hybrid cultures--mixing many African ethnic influences with native and European elements. Afrocentrism replaces this complex history with a dubious claim to distant glory. "Afrocentrism offers not an empowering understanding of black Americans' past," Walker concludes, "but a pastiche of 'alien traditions' held together by simplistic fantasies." More to the point, this specious history denies to black Americans the dignity, and power, that springs from an honest understanding of their real history.
The author has written this book entitled 'Afrocentricity' especially for those Africans still in a confused state in order to show them the way to peace. Further he indicates that the book has created its own supporters and detractors and has also been at the core of intense debates about the de-colonizing of the African mind, the dismantling of America, and the destabilizing of the Eurocentric hegemony. This book is not meant to be unread, un-remarked upon, or unheard. Afrocentrists have multiplied in the theaters, universities, unions, political organizations, schools, and corporations. The challenge to the white racial hierarchy has been intense and severe; there can be no hiding from the agency of awakened Africans. In the next few decades it is anticipated that a mighty revolution of values, symbols, and actions might bring about a more equitable society. This revolution for justice and liberty shall be led by the aroused black nation committed to a world of peace.
An Afrocentric Manifesto by Molefi Kete Asante Pdf
Molefi Kete Asante's Afrocentric philosophy has become one of the most persistent influences in the social sciences and humanities over the past three decades. It strives to create new forms of discourse about Africa and the African Diaspora, impact on education through expanding curricula to be more inclusive, change the language of social institutions to reflect a more holistic universe, and revitalize conversations in Africa, Europe, and America, about an African renaissance based on commitment to fundamental ideas of agency, centeredness, and cultural location. In An Afrocentric Manifesto, Molefi Kete Asante examines and explores the cultural perspective closest to the existential reality of African people in order to present an innovative interpretation on the modern issues confronting contemporary society. Thus, this book engages the major critiques of Afrocentricity, defends the necessity for African people to view themselves as agents instead of as objects on the fringes of Europe, and proposes a more democratic framework for human relationships. An Afrocentric Manifesto completes Asante's quartet on Afrocentric theory. It is at the cutting edge of this new paradigm with implications for all disciplines and fields of study. It will be essential reading for urban studies, philosophy, African and African American Studies, social work, sociology, political science, and communication.
The Afrocentric Praxis of Teaching for Freedom by Joyce E. King,Ellen E. Swartz Pdf
The Afrocentric Praxis of Teaching for Freedom explains and illustrates how an African worldview, as a platform for culture-based teaching and learning, helps educators to retrieve African heritage and cultural knowledge which have been historically discounted and decoupled from teaching and learning. The book has three objectives: To exemplify how each of the emancipatory pedagogies it delineates and demonstrates is supported by African worldview concepts and parallel knowledge, general understandings, values, and claims that are produced by that worldview To make African Diasporan cultural connections visible in the curriculum through numerous examples of cultural continuities––seen in the actions of Diasporan groups and individuals––that consistently exhibit an African worldview or cultural framework To provide teachers with content drawn from Africa’s legacy to humanity as a model for locating all students––and the cultures and groups they represent––as subjects in the curriculum and pedagogy of schooling This book expands the Afrocentric praxis presented in the authors’ "Re-membering" History in Teacher and Student Learning by combining "re-membered" (democratized) historical content with emancipatory pedagogies that are connected to an African cultural platform.
This book compares two challenges made to American public school curricula in the 1980s and 1990s. It identifies striking similarities between proponents of Afrocentrism and creationism, accounts for their differential outcomes, and draws important conclusions for the study of culture, organizations, and social movements. Amy Binder gives a brief history of both movements and then describes how their challenges played out in seven school districts. Despite their very different constituencies--inner-city African American cultural essentialists and predominately white suburban Christian conservatives--Afrocentrists and creationists had much in common. Both made similar arguments about oppression and their children's well-being, both faced skepticism from educators about their factual claims, and both mounted their challenges through bureaucratic channels. In each case, challenged school systems were ultimately able to minimize or reject challengers' demands, but the process varied by case and type of challenge. Binder finds that Afrocentrists were more successful in advancing their cause than were creationists because they appeared to offer a solution to the real problem of urban school failure, met with more administrative sympathy toward their complaints of historic exclusion, sought to alter lower-prestige curricula (history, not science), and faced opponents who lacked a legal remedy comparable to the rule of church-state separation invoked by creationism's opponents. Binder's analysis yields several lessons for social movements research, suggesting that researchers need to pay greater attention to how movements seek to influence bureaucratic decision making, often from within. It also demonstrates the benefits of examining discursive, structural, and institutional factors in concert.
Human Services and the Afrocentric Paradigm by Jerome Schiele,Jerome H Schiele Pdf
Discover how human services professionals can help to eliminate cultural oppression! Human Services and the Afrocentric Paradigm presents a new way of understanding human behavior, attacking social problems, and exploring social issues. This excellent guide shows that understanding the simultaneous forces of oppression and spiritual alienation in American society serves as a foundation for understanding the societal problems here. The first book to offer a comprehensive exposition of how the Afrocentric paradigm can be used by human service professionals and community advocates, Human Services and the Afrocentric Paradigm discusses why and how human service work is hampered by Eurocentric cultural values and will help you to offer fair and effective services to your clients. Human Services and the Afrocentric Paradigm provides you with a concrete discription of how the Afrocentric model can be applied in human services to help people of all races and ethnicities. You will expand and diversify your knowledge base in human services by understanding the cultural values, traditions, and experiences of people of African ancestry. Some of the issues and concepts in the Afrocentric paradigm that you will explore are: defining the Afrocentric worldview, complete with a discussion of its philosophical assumptions and its shortcomings understanding traditional helping assumptions and methods of West African societies and how these have influenced the helping strategies of African-Americans exploring the strengths and weaknesses of some early African-American human service scholars, with special concern placed on their rejection of traditional African methods in favor of Eurocentric ideas resolving youth violence and helping people with substance abuse problems examining Afrocentric assumptions about resource distribution, morality, and societal relationships identifying organizational and conceptual differences in Eurocentric and Afrocentric paradigms creating organizational empowerment and an enhanced work environment via the Afrocentric paradigm Human Services and the Afrocentric Paradigm will help you understand, solve, and prevent problems that are confronted by several races, especially individuals of African descent. This timely and relevant worldview is thoroughly explained to assist you in better serving people of color. The Afrocentric paradigm will help human services practitioners, administrators, policy advocates, analysts, educators, and black studies professors and students achieve educational and treatment objectives by showing you the importance of various cultural values and how to integrate them to make a difference!
A Critique of Monist Afrocentrism in Toni Morrison's "Paradise" by Mohamed Sghir Syad Pdf
Essay from the year 2015 in the subject American Studies - Literature, University of Nottingham (School of Canadian and American Studies), course: American Studies, language: English, abstract: In rewriting her people’s history in "Paradise", Morrison touches upon the issue of Afrocentrism as a cornerstone in the social, political and cultural understanding of black America. Her steadfast interest in black peoples’ lives and destinies may be read as a self-evident concern with Afrocentrism. Both her literary art and cultural criticism overlap, in one way or another, with moderate forms of Afrocentrism. First coined by W.E.B. Du Bois in the early 1960s then popularised by Asante a couple of decades later, the term Afrocentrism represents a talking back against the hegemonic attitudes and discourses that have been disfiguring and marginalising the African Americans’ cultural legacies and historical realities both before and after the Transatlantic Passage.
Afrocentricity and the Academy by James L. Conyers, Jr. Pdf
Afrocentricity is a philosophical and theoretical perspective that emphasizes the study of Africans as subjects, not as objects, and is opposed to perspectives that attempt to marginalize African thought and experience. Afrocentricity became popular in the l980s as scores of African American and African scholars adopted an Afrocentric orientation to information. The editor of this collection argues that as scholars embark upon the 21st century, they can no longer be myopic in their perceptions and analyses of race. The seventeen essays examine a wide range of variations on the Afrocentric paradigm in the areas of history, literature, political science, philosophy, economics, women’s studies, cultural studies, ethnic studies and social policy. The essays, written by professors, librarians, students and others in higher education who have embraced the Afrocentric perspective, are divided into four sections: “Pedagogy and Implementation,” “Theoretical Assessment,” “Critical Analysis,” and “Pan Africanist Thought.”
Achieving Blackness offers an important examination of the complexities of race and ethnicity in the context of black nationalist movements in the United States. By examining the rise of the Nation of Islam, the Black Power Movement of the 1960s and 1970s, and the “Afrocentric era” of the 1980s through 1990s Austin shows how theories of race have shaped ideas about the meaning of “Blackness” within different time periods of the twentieth-century. Achieving Blackness provides both a fascinating history of Blackness and a theoretically challenging understanding of race and ethnicity. Austin traces how Blackness was defined by cultural ideas, social practices and shared identities as well as shaped in response to the social and historical conditions at different moments in American history. Analyzing black public opinion on black nationalism and its relationship with class, Austin challenges the commonly held assumption that black nationalism is a lower class phenomenon. In a refreshing and final move, he makes a compelling argument for rethinking contemporary theories of race away from the current fascination with physical difference, which he contends sweeps race back to its misconceived biological underpinnings. Achieving Blackness is a wonderful contribution to the sociology of race and African American Studies.
The Case against Afrocentrism by Tunde Adeleke Pdf
Postcolonial discourses on African Diaspora history and relations have traditionally focused intensely on highlighting the common experiences and links between black Africans and African Americans. This is especially true of Afrocentric scholars and supporters who use Africa to construct and validate a monolithic, racial, and culturally essentialist worldview. Publications by Afrocentric scholars such as Molefi Asante, Marimba Ani, Maulana Karenga, and the late John Henrik Clarke have emphasized the centrality of Africa to the construction of Afrocentric essentialism. In the last fifteen years, however, countervailing critical scholarship has challenged essentialist interpretations of Diaspora history. Critics such as Stephen Howe, Yaacov Shavit, and Clarence Walker have questioned and refuted the intellectual and cultural underpinnings of Afrocentric essentialist ideology. Tunde Adeleke deconstructs Afrocentric essentialism by illuminating and interrogating the problematic situation of Africa as the foundation of a racialized worldwide African Diaspora. He attempts to fill an intellectual gap by analyzing the contradictions in Afrocentric representations of the continent. These include multiple, conflicting, and ambivalent portraits of Africa; the use of the continent as a global, unifying identity for all blacks; the de-emphasizing and nullification of New World acculturation; and the ahistoristic construction of a monolithic African Diaspora worldwide.