Academic literature on the topic 'Afrocentricité'
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Journal articles on the topic "Afrocentricité"
Schiele, Jerome H. "Afrocentricity." Journal of Black Studies 25, no. 2 (December 1994): 150–69. http://dx.doi.org/10.1177/002193479402500202.
Full textAbarry, Abu Shardow. "Afrocentricity: Introduction." Journal of Black Studies 21, no. 2 (December 1990): 123–25. http://dx.doi.org/10.1177/002193479002100201.
Full textGuedj, Pauline. "Panafricanisme et afrocentricités." Tumultes 52, no. 1 (2019): 35. http://dx.doi.org/10.3917/tumu.052.0035.
Full textPellebon, Dwain A. "An Analysis of Afrocentricity as Theory for Social Work Practice." Advances in Social Work 8, no. 1 (April 30, 2007): 169–83. http://dx.doi.org/10.18060/139.
Full textKelly, David, and Molefi Kete Asante. "Kemet, Afrocentricity and Knowledge." Classical World 86, no. 2 (1992): 154. http://dx.doi.org/10.2307/4351275.
Full textAppiah, K. Anthony. "Race, Pluralism, and Afrocentricity." Journal of Blacks in Higher Education, no. 19 (1998): 116. http://dx.doi.org/10.2307/2998938.
Full textMazama, Mambo Ama. "Afrocentricity and African Spirituality." Journal of Black Studies 33, no. 2 (November 2002): 218–34. http://dx.doi.org/10.1177/002193402237226.
Full textDe Montellano, Bernard R. Ortiz. "Melanin, afrocentricity, and pseudoscience." American Journal of Physical Anthropology 36, S17 (1993): 33–58. http://dx.doi.org/10.1002/ajpa.1330360604.
Full textTyree, Tia C. M., and Adrian Krishnasamy. "Bringing Afrocentricity to the Funnies: An Analysis of Afrocentricity Within Aaron McGruder’sThe Boondocks." Journal of Black Studies 42, no. 1 (June 4, 2010): 23–42. http://dx.doi.org/10.1177/0021934709359081.
Full textPellebon, Dwain A. "The Asante-Based Afrocentricity Scale: Developing a Scale to Measure Asante's Afrocentricity Paradigm." Journal of Human Behavior in the Social Environment 21, no. 1 (January 31, 2011): 35–56. http://dx.doi.org/10.1080/15433714.2011.533544.
Full textDissertations / Theses on the topic "Afrocentricité"
Gibson, Catherine. "Afrocentric organization development?, shifting the paradigm from Eurocentricity to Afrocentricity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0016/MQ49714.pdf.
Full textMonteiro-Ferreira, Ana Maria. "Afrocentricity and Westernity: A Critical Dialogue in Search of the Demise of the Inhuman." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/93968.
Full textPh.D.
This dissertation is a fundamental critique of the Western discourse using an Afrocentric critical reading of major Western constructions of knowledge. As such the study examines both the origins and dehumanizing consequences of the European project of Modernity. The study departs from the thesis that Afrocentricity, a philosophical paradigm conceptually rooted in African cultures and values, brings renewed ethical and social significance to a sustained project of human agency, liberation, and equality. Thus the dissertation explores how each major Western idea is understood within the context of the revolutionary philosophical paradigm and epistemological theory of social change. Concepts like individualism, domination, colonialism, race and ethnicity, universalism, progress and supremacy that Molefi Kete Asante calls the “infrastructures of dominance and privilege” are reviewed against the backdrop of agency, community, commonality, cultural centeredness, and ma’at. Indeed, employing critical ideas from the works of Afrocentrists this study highlights the inadequacy of Westernity in overcoming the various forms of oppression. Modernism, Marxism, Existentialism, Feminism, Post-modernism, and Post-colonialism, are addressed in dialogue with Afrocentricity as an exploratory part of a two-way relationship between theoretical understanding and practice which challenges established and hegemonic approaches to knowledge. In fact, the study argues for a rational approach to conceptual “rupture” that would allow the scholar to navigate the shattered ideologies of Western thought, and to contribute to the exposure of the imperialistic ambitions that worked at the backstage of the political and economic philosophies of Europe since the early fifteen century. In effect, the dissertation can be viewed as an intellectual journey moving from an epistemological location in Western epistemology towards an Afrocentric paradigm and theory of knowledge in the quest to defeat the inhuman. Ultimately, the aim is the search for a more humanistic and ideologically less polluted mind and for a more human humanity.
Temple University--Theses
Lilley, Myron Damon. "An investigation of the importance of spirituality and afrocentricity among African American caregivers: Implications for the mentally ill." CSUSB ScholarWorks, 2000. https://scholarworks.lib.csusb.edu/etd-project/1613.
Full textSimmons, Llewellyn Eugene. "BERMUDA MIDDLE SCHOOL TEACHERS OF SOCIAL STUDIES: AN ANALYSIS OF INTERPRETATIONS SURROUNDING EDUCATION, MULTICULTURALISM AND PEDAGOGY." Oxford, Ohio : Miami University, 2002. http://www.ohiolink.edu/etd/view.cgi?miami1028906710.
Full textTitle from first page of PDF document. Document formatted into pages; contains xii, 296 p. Includes bibliographical references (p. 273-289).
Sams, Timothy Edward. "Reinforcing The Afrocentric Paradigm: a theoretical project." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/100560.
Full textPh.D.
Thomas Kuhn's 1962 groundbreaking work, The Scientific Revolution, established the process for creating, and the components of, a disciplinary paradigm. This "scientific revolution" has evolved to become the standard for determining a field's claim to disciplinary status. In 2001 and 2003, Ama Mazama, used Kuhn's model to establish the disciplinary status of Africology, through the categorical structuring of the Afrocentric Paradigm. Though her work conclusively made the claim that Africology is a legitimate academic discipline, still more work remained in effort to meet other criterion set forth by Kuhn. Through the use of content analysis, this work extends Mazama's work by addressing four additional areas of paradigm development that was established by Kuhn: (1) the scientific revolutionary moment for the discipline; (2) the nature of consensus among the scholars of the discipline; (3) the intellectual identity of the discipline's scholars; and (4) the distinct intellectual behavior of the discipline's scholars as seen through their evolved epistemic and methodological tradition. This work also reconfirms Africology's fidelity to the roots of the original Black Studies Movement, identifies independent intellectual tools for Black Studies scholars, identifies Afrocentric excellence and rigor, and provides an instructive tool for burgeoning Afrocentric Scholars.
Temple University--Theses
Pycroft, Hayley. "Beyond Afrocentricism and Orientalism contemporary representations of transnational identities in the works of Nontsikelelo "Lolo" Veleko and Tracy Payne." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1002216.
Full textHarris, Stephanie Nichole James. "The Politics of Teaching History: Afrocentricity as a Modality for the New Jersey Amistad Law – the Pedagogies of Location, Agency and Voice in Praxis." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/431936.
Full textPh.D.
This study examines how legislated policy, the New Jersey Amistad Bill, and the subsequently created Amistad Commission, shifted the mandated educational landscape in regard to the teaching of social studies in the state of New Jersey—by legislative edict and enforcement, within every class in the state. Through a century of debates, reforms, and legislations, there has been a demand to include the contributions, achievements, and perspectives of people of the African Diaspora that deconstruct the European narrative of history. It is my belief that the formation of an educational public policy that is reflective of the Afrocentric paradigm in its interpretation and operation, such as the Amistad law, with subsequent policy manifestations that result in curriculum development and legalized institutionalization in classrooms across the country is central to creating the curriculum that will neutralize mis-education and will help American students to obtain an understanding of African American agency and the development of our collective history. The Amistad Commission, created by legal mandate in the state of New Jersey in 2002, is groundbreaking because it is a legal decree in educational policymaking that codifies the full infusion and inclusion of African American historical content into New Jersey’s K-12 Social Studies curriculum and statewide Social Studies standards. This infusion, directed by the executive leadership team, is a statewide overhaul and redirection for Social Studies and the Humanities in all grades in every district throughout the state. The Commission’s choice of the Afrocentric theoretical construct—a cultural-intellectual framework that centers the African historical, social, economic, spiritual and political experience as pertains to any intellectual experience involving Africans and people of African descent—as its organizing ethos and central ideology was central in framing the resulting curriculum products and programmatic directives. This study’s conclusive premise in utilization of the Afrocentricity construct is evidenced in the Amistad curriculum’s Afrocentric tenets: de-marginalization of African historical contribution and agency; the importance of voice and first person narrative when transcribing history, and how shifting of —as in, correcting—the entire Eurocentric structure is important. Rather than an additive prescription of historical tokenisms, or a contributive prescription that does not allow for a centralized locality from within the culture, Afrocentricity allows for a cultural ideology when applicable to the Amistad law. Thus the use of Afrocentricity in the implementation of the Amistad law transforms the entire narrative of American history in the state of New Jersey, one of the original thirteen colonies. The study seeks to remedy the void of research as to how the incorporation of the particular theoretical framework of Afrocentricity impacted the decision guiding the policy directives, programmatic and the curriculum outcomes within the implementation of the New Jersey Amistad Commission mandate. The case study asserts that the Afrocentric theory was put into praxis when operationalizing the New Jersey Amistad law and the work of the Amistad Commission. It chronicles the history of similar mandates focused on the incorporation of African American history in American classrooms that led to the Amistad law. It also enumerates the Amistad law’s subsequent operationalization and curriculum development efforts elucidating practical application of the Afrocentric theory. It has direct implications for teacher education, practicing teachers, and policymakers interested in understanding how Afrocentricity and its tenets are paramount in curriculum development efforts, especially as it pertains to New Jersey, New York, and Illinois. These three states have passed legislations that have attempted to proactively remedy their educational policies. The disparities in knowledge and education about African diaspora people in our Social Studies classrooms are targeted by these states.
Temple University--Theses
Benedicto, Ricardo Matheus. "Afrocentricidade, educação e poder: uma crítica afrocêntrica ao eurocentrismo no pensamento educacional brasileiro." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-29032017-161243/.
Full textThis thesis aims to contribute to a better understanding of the role of Eurocentrism in the Brazilian educational thinking. For both guided by afrocentric philosophy of Abdias do Nascimento, Molefi Kete Asante, Marimba Ani and by the works of Cheikh Anta Diop, Asa Hilliard, Carter G. Woodson and Wade Nobles we performed an afrocentric review of the educational thought of Rui Barbosa, José Veríssimo, Fernando de Azevedo, Anísio Teixeira, Darcy Ribeiro and Paulo Freire and the educational models advocated and implemented by these important thinkers of education in the country. To reinforce this criticism, this work assesses the manner in which Afro-Brazilian intellectuals understood and reacted to education systems developed by those thinkers. Our analysis also showed that the Eurocentric model of education implemented in the country has as one of its main objectives to maintain the power and white European hegemony. In a society oriented and organized by ideology of white supremacy non-whites descendants of Africans and Indians have no power, and thereby, at the conclusion of this study, argue that only the quilombista educational model (afrocentric) is able to offer an education that meets satisfactorily the needs of Afro-Brazilians.
Chamberlin, William B. "From “Egyptian Darkness” to the Condemnation of Blackness: The Biblical Exodus and the Religious and Philosophical Origins of Racism." Master's thesis, Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/530982.
Full textM.A.
This thesis examines of the religious and philosophical origins of racism, arguing that anti-black, anti-African racism has its origins in the biblical account of the ancient Israelites’ exodus from Egypt and the events recounted in the Hebrew scriptures. It begins with an examination of the nature of racism itself, considering how the contemporary experience of and scholarship about racism can illuminate the search for racism’s historical origins. Contemporary experience has taught us that the functioning of racism often operates independently of the explicit racial prejudice coupled with power once thought to comprise it. This understanding has been reflected in scholarship that has examined how racism has functioned through hierarchical discourse, a concept which is defined and analyzed at some length. Following this examination comes a “genealogical” tracing of hierarchical discourse about African phenomena in the Western-dominated academy, leading to the centrality of the religious concept of idolatry in the making of racist accounts of African phenomena. Finally, the thesis concludes with a chapter on the mytho-historical exodus event, which gave birth to this concept of idolatry, analyzing the meaning and significance of the event in the making of racist discourse. This thesis demonstrates that a broader understanding of racism as an outgrowth of a worldview necessarily hostile to alternatives, when applied to the study of the historical development of racism, paints a far more convincing and complete portrait of the origins of racism, its historical development, and its present functioning than studies based on a more narrow understanding of racism.
Temple University--Theses
Flannery, Maria Ifetayo. "Locating 'Africa' Within the Diaspora: The Significance of the Relationship Between Haiti and Free Africans of Philadelphia Following the Haitian Revolution." Diss., Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/381869.
Full textPh.D.
The purpose of this study is to produce an Africological model that lends attention to epistemological questions in African diaspora research through theoretical and culturally based analysis, ultimately to aid the historical and psychological restoration of Africans in diaspora. This work reflects the theoretical and historic stream of scholarship that centers geographic Africa as the adhesive principle of study in shaping and understanding the cultural and political ally-ship between different African diasporic communities. My aim is to illustrate what Africa represents in diaspora and how it was shaped in the conscious minds and actions of early Africans in diaspora from their own vantage point. Secondly, through a case study of the intra-diasporic relationship between Haiti and free Africans of Philadelphia following the Haitian Revolution, this work lays precedence for the expansion of an African diasporic consciousness. The significance of the intra-diasporic relationship is in the mutual recognition that Haitians and Africans in North America considered themselves a common people. Moreover, they developed an international relationship during the early 19th century to serve their mutual interest in African freedom and autonomous development despite Western expansion. My research locates Africa as the place of origin for dispersed and migrating African diasporic communities, operating as a binding source. In this study Africa is explored as a cognitive and geo-political cultural location for African people in diaspora. I support that African diasporic communities exist as extended African cultural locations of awareness which can and have been negotiated by communities depending on their agency, support, and circumstance to achieve collective goals.
Temple University--Theses
Books on the topic "Afrocentricité"
K, Asante Molefi. Kemet, Afrocentricity, and knowledge. Trenton, N.J: Africa World Press, 1990.
Find full textK, Asante Molefi. Afrocentricity, the theory of social change. Chicago, Ill: African American Images, 2003.
Find full textOn afrocentricity, intercultural communication, and racism. Lewiston, N.Y: Edwin Mellen Press, 1998.
Find full textname, No. Afrocentricity and the academy: Essays on theory and practice. Jefferson, NC: McFarland & Company, Inc., 2003.
Find full textContemporary African American theater: Afrocentricity in the works of Larry Neal, Amiri Baraka, and Charles Fuller. New York: Garland Pub., 1997.
Find full textBolling, John L. The heart of soul: An Africentric approach to psycho-spiritual wholeness : a manual of the rites-of-passage to a soul-centered worldview. New York, NY: Mandala Rising Press, 1990.
Find full textSEPT. 19 READINGS: "REPRESENTATIONS OF POSTCOLONIAL AFRICA'" & "AFROCENTRICITY". 2006.
Find full textConyers, James L. Jr. Afrocentricity and the Academy: Essays on Theory and Practice. McFarland & Company, 2003.
Find full textBook chapters on the topic "Afrocentricité"
Outlaw, Lucius T. "“Afrocentricity”." In A Companion to African-American Philosophy, 155–67. Malden, MA, USA: Blackwell Publishing, 2007. http://dx.doi.org/10.1002/9780470751640.ch9.
Full textMazrui, Ali A., and Alamin M. Mazrui. "Linguistic Dilemmas of Afrocentricity." In Language and Ideology, 141–64. Amsterdam: John Benjamins Publishing Company, 2001. http://dx.doi.org/10.1075/cilt.204.06maz.
Full textAsante, Molefi Kete. "The Philosophy of Afrocentricity." In The Palgrave Handbook of African Philosophy, 231–44. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59291-0_16.
Full textAdetayo, Saheedat. "Afrocentricity, African Agency and Knowledge System." In Pathways to Alternative Epistemologies in Africa, 77–90. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-60652-7_5.
Full textAsante, M. K. "Analytic Afrocentricity and the Future of African Studies." In Africa and the Formation of the New System of International Relations, 229–38. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77336-6_17.
Full textButler, Lee H. "Who Is the Man …?: Nimrod, Afrocentricism, and the African American Dream." In African American Religious Life and the Story of Nimrod, 133–43. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610507_11.
Full textHopkinson, Natalie, and Taryn K. Myers. "Afrocentricity of the Whole: Bringing Women and LGBTQIA Voices in from the Theoretical Margins." In Black/Africana Communication Theory, 215–33. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75447-5_12.
Full textAsante, Molefi Kete. "Afrocentricity." In Routledge Handbook of Pan-Africanism, 147–58. Routledge, 2020. http://dx.doi.org/10.4324/9780429020193-10.
Full text"Deep Afrocentricity." In Dani Nabudere's Afrikology, 99–122. CODESRIA, 2018. http://dx.doi.org/10.2307/j.ctvh8qx07.10.
Full text"Classical Afrocentricity." In Dani Nabudere's Afrikology, 81–98. CODESRIA, 2018. http://dx.doi.org/10.2307/j.ctvh8qx07.9.
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