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Journal articles on the topic 'Afrocentricité'

Author: Grafiati
Published: 4 June 2021
Last updated: 11 February 2022

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1

Schiele, Jerome H. "Afrocentricity." Journal of Black Studies 25, no. 2 (December 1994): 150–69. http://dx.doi.org/10.1177/002193479402500202.

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2

Abarry, Abu Shardow. "Afrocentricity: Introduction." Journal of Black Studies 21, no. 2 (December 1990): 123–25. http://dx.doi.org/10.1177/002193479002100201.

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3

Guedj, Pauline. "Panafricanisme et afrocentricités." Tumultes 52, no. 1 (2019): 35. http://dx.doi.org/10.3917/tumu.052.0035.

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4

Pellebon, 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.

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Afrocentricity is developing rapidly within the social work profession as a theory for practice with African Americans. Afrocentric practitioners claim the theory provides a basis for understanding African Americans from an African perspective and cultural value system, and it is the most effective approach to address racial oppression. However, social work has not critically analyzed the merits of Afrocentricity as a source of knowledge to inform the profession. This article takes the initial step to determine whether Afrocentricity is in-fact a theory. Afrocentricity is described, discussed, and analyzed based on current and accepted definitions of theory.The analysis reveals Afrocentric epistemology lacks the rigor to be accepted as an empirically-based theory for practice. The author concludes that Afrocentricity is more accurately categorized as an ideology. Research and practice implications of this conclusion and the need for further critique are discussed.
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5

Kelly, David, and Molefi Kete Asante. "Kemet, Afrocentricity and Knowledge." Classical World 86, no. 2 (1992): 154. http://dx.doi.org/10.2307/4351275.

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6

Appiah, K. Anthony. "Race, Pluralism, and Afrocentricity." Journal of Blacks in Higher Education, no. 19 (1998): 116. http://dx.doi.org/10.2307/2998938.

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7

Mazama, Mambo Ama. "Afrocentricity and African Spirituality." Journal of Black Studies 33, no. 2 (November 2002): 218–34. http://dx.doi.org/10.1177/002193402237226.

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8

De 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.

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9

Tyree, 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.

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10

Pellebon, 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.

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11

Monteiro-Ferreira, Ana. "Afrocentricity and the Western Paradigm." Journal of Black Studies 40, no. 2 (March 26, 2008): 327–36. http://dx.doi.org/10.1177/0021934708314801.

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12

Hollingsworth, Leslie D., and Frederick B. Phillips. "Afrocentricity and social work education." Journal of Human Behavior in the Social Environment 27, no. 1-2 (December 15, 2016): 48–60. http://dx.doi.org/10.1080/10911359.2016.1259928.

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13

Cummings, Melbourne S., and Abhik Roy. "Manifestations of Afrocentricity in Rap Music." Howard Journal of Communications 13, no. 1 (January 2002): 59–76. http://dx.doi.org/10.1080/106461702753555049.

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14

Covin, David. "Afrocentricity in O Movimento Negro Unificado." Journal of Black Studies 21, no. 2 (December 1990): 126–44. http://dx.doi.org/10.1177/002193479002100202.

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15

Rodgers, Selena T. "Womanism and Afrocentricity: Understanding the intersection." Journal of Human Behavior in the Social Environment 27, no. 1-2 (December 16, 2016): 36–47. http://dx.doi.org/10.1080/10911359.2016.1259927.

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16

Stewart, Felicia R. "Exploring Afrocentricity: An Analysis of the Discourse of Oprah Winfrey." Journal of Black Studies 51, no. 8 (October 1, 2020): 832–45. http://dx.doi.org/10.1177/0021934720947654.

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Oprah Winfrey is a world recognizable icon, having achieved success in many different arenas. Her ongoing accomplishments have global influence, and she is known for consistently using her powerful voice. As a skilled orator, Winfrey is often sought after for speaking engagements, including commencement ceremonies, and she has delivered numerous graduation speeches to diverse audiences. This article is the third in a series on exploring Afrocentricity in the rhetoric of recognizable black leaders. Specifically, through applying the tenets of Afrocentricity by Molefi Asante, this study examines two of Winfrey’s commencement speeches to examine the Afrocentric nature of her discourse.
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17

Cobb,, William. "Out of Africa: The Dilemmas of Afrocentricity." Journal of Negro History 82, no. 1 (January 1997): 122–32. http://dx.doi.org/10.2307/2717499.

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18

Morikawa, Suzuko. "The Significance of Afrocentricity for Non-Africans." Journal of Black Studies 31, no. 4 (March 2001): 423–36. http://dx.doi.org/10.1177/002193470103100403.

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19

Schiele, Jerome H. "Afrocentricity as an Alternative World View for Equality." Journal of Progressive Human Services 5, no. 1 (May 13, 1994): 5–25. http://dx.doi.org/10.1300/j059v05n01_02.

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20

Milofsky, Alison, and Carol Rinke. "Book Review: Afrocentricity: A Theory of Social Change." Urban Education 41, no. 1 (January 2006): 101–11. http://dx.doi.org/10.1177/0042085905284322.

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21

Verharen, Charles. "Afrocentricity, ecocentrism, and ecofeminism: New alliances for socialism." Socialism and Democracy 17, no. 2 (June 2003): 73–90. http://dx.doi.org/10.1080/08854300308428366.

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22

Asante, Molefi Kete. "Africology, Afrocentricity, and What Remains to Be Done." Black Scholar 50, no. 3 (July 2, 2020): 48–57. http://dx.doi.org/10.1080/00064246.2020.1780859.

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23

Asante, Molefi Kete. "Intellectual Dislocation: Applying Analytic Afrocentricity to Narratives of Identity." Howard Journal of Communications 13, no. 1 (January 2002): 97–110. http://dx.doi.org/10.1080/106461702753555067.

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24

Mutisya, P. Masila, and Louie E. Ross. "Afrocentricity and Racial Socialization among African American College Students." Journal of Black Studies 35, no. 3 (January 2005): 235–47. http://dx.doi.org/10.1177/0021934704266597.

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25

ROY, Abhik, and Bayo OLUDAJA. "Appreciating Mrican American Rhetoric Through the Lens of Afrocentricity." Comparative Literature: East & West 17, no. 1 (October 2012): 1–19. http://dx.doi.org/10.1080/25723618.2012.12015521.

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26

McPhail, Mark Lawrence. "From complicity to coherence: Rereading the rhetoric of afrocentricity." Western Journal of Communication 62, no. 2 (June 1998): 114–40. http://dx.doi.org/10.1080/10570319809374602.

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27

Asante, Molefi Kete. "I Am Afrocentric and Pan-African: A Response to Tawanda Sydesky Nyawasha on Scholarship in South Africa." Journal of Black Studies 51, no. 3 (January 30, 2020): 203–12. http://dx.doi.org/10.1177/0021934720901602.

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African intellectuals are debating the future of knowledge construction in the wake of the collapse of colonization, European settlerism, and apartheid. Tawanda Sydesky Nyawasha has posited the debate between Afrocentricity and Eurocentrism in his paper “I am of Popper; I am of Asante: The Polemics of Scholarship in South Africa” published in Studies in Philosophy and Education as an expression of this contested ground. This response article argues that Africans have a duty to interrogate their own epistemological discourses in order to understand the history of knowledge construction on the continent of Africa. As the construction of the first pyramid at Sakkara was a consolidating event of human study, detailed investigations, elaboration of ideas, and advancement of the sciences and arts around 2700 BCE, clearly, African studies should stand at the head of the discourses about knowledge. Therefore, in this response, the author challenges Nyawasha’s understanding of Afrocentricity and criticizes the marginalization of African perspectives as just another assertion of Eurocentric ideas as universal when in fact they arise from a specific history and culture.
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28

Richardson, Elaine. "Critique on the Problematic of Implementing Afrocentricity into Traditional Curriculum." Journal of Black Studies 31, no. 2 (November 2000): 196–213. http://dx.doi.org/10.1177/002193470003100204.

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29

Haslip‐Viera, Gabriel, Bernard Ortiz de Montellano, and Warren Barbour. "Robbing Native American Cultures: Van Sertima's Afrocentricity and the Olmecs." Current Anthropology 38, no. 3 (June 1997): 419–41. http://dx.doi.org/10.1086/204626.

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30

Gayles, Jonathan. "ANTHROPOLOGY, AFROCENTRICITY, AND AFRICAN AMERICAN STUDIES: TOWARD A SINCERE DISCIPLINE." Transforming Anthropology 16, no. 2 (October 2008): 147–59. http://dx.doi.org/10.1111/j.1548-7466.2008.00022.x.

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31

Walker, Felicia R., and Deric M. Greene. "Exploring afrocentricity: An analysis of the discourse of Jesse Jackson." Journal of African American Studies 9, no. 4 (March 2006): 61–71. http://dx.doi.org/10.1007/s12111-006-1019-y.

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32

Stewart, Felicia R. "Exploring Afrocentricity: An Analysis of the Discourse of Barack Obama." Journal of African American Studies 15, no. 3 (February 8, 2011): 269–78. http://dx.doi.org/10.1007/s12111-011-9161-6.

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33

Blackmon, Sha’Kema M., Archandria Owens, Meaghan Leigh Geiss, Vanessa Laskowsky, Stephanie Donahue, and Christina Ingram. "Am I My Sister’s Keeper? Linking Domestic Violence Attitudes to Black Racial Identity." Journal of Black Psychology 43, no. 3 (July 25, 2016): 230–58. http://dx.doi.org/10.1177/0095798416633583.

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This exploratory online investigation sought to examine the links between African American college women’s gender role attitudes, Black racial identity attitudes, and domestic violence attitudes toward African American women in heterosexual marital relationships where domestic violence occurs ( N = 192). Less sophisticated Black racial identity attitudes (i.e., pre-encounter and immersion-emersion) predicted greater self-reports of justifying domestic violence toward African American women and believing that African American women benefit from abuse. Pre-encounter and immersion-emersion attitudes also predicted less willingness to help victims. An Afrocentric worldview (i.e., internalization Afrocentricity) was positively predictive of believing that African American women benefit from domestic violence as well as greater willingness to help victims. Appreciating one’s African American identity and other racial and ethnic groups (i.e., internalization multiculturalist inclusive) predicted less justification, fewer reports that African American women benefit from abuse, and a greater willingness to help victims. Post hoc mediation analyses revealed that gender role attitudes and an investment in protecting African American male domestic violence perpetrators (i.e., Black male victimage and justification beliefs) mediated the link between internalization Afrocentricity attitudes and the belief that African American women benefit from abuse.
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34

Redding, Robert. "Black Voices, White Power." Journal of Black Studies 48, no. 2 (December 15, 2016): 143–64. http://dx.doi.org/10.1177/0021934716681152.

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When a former Black editor says he was told that Blacks do not care about news by his White boss and a Black deejay is told that his commentary is too hard hitting and not to go to an event featuring a Black militant leader by his White boss, these personal accounts could be extrapolated to mean that there may still be a world filled with White privilege and an ensuing hegemonic bifurcation in a communication studies context. This study utilizes Afrocentricity and the agency that is denied to these two individuals to provide insight into a world where these Black media/newsroom personnel describe how they lost ground to their White media owners. Those interviewed said this world does not promote the agency that comes with Afrocentricity, which is utilized as a critical cultural studies lens to interpret these 18-question qualitative interviews. The environment that those interviewed described is a world not often viewed in the context of White media ownership and the Black-focused content that is produced within them, but is a phenomenon that may be better understood by utilizing an Afrocentric lens in a Communication Studies context.
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35

Smith, Aaron X. "Afrocentricity as the Organizing Principle for African Renaissance. Interview with Prof. Molefi Kete Asante, Temple University (USA)." Vestnik RUDN. International Relations 20, no. 1 (December 15, 2020): 210–17. http://dx.doi.org/10.22363/2313-0660-2020-20-1-210-217.

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Professor Molefi Kete Asante is Professor and Chair of the Department of Africology at Temple University. Asante’s research has focused on the re-centering of African thinking and African people in narratives of historical experiences that provide opportunities for agency. As the most published African American scholars and one of the most prolific and influential writers in the African world, Asante is the leading theorist on Afrocentricity. His numerous works, over 85 books, and hundreds of articles, attest to his singular place in the discipline of African American Studies. His major works, An Afrocentric Manifesto [Asante 2007a], The History of Africa [Asante 2007b], The Afrocentric Idea [Asante 1998], The African Pyramids of Knowledge [Asante 2015], Erasing Racism: The Survival of the American Nation [Asante 2009], As I Run Toward Africa [Asante 2011], Facing South to Africa [Asante 2014], and Revolutionary Pedagogy [Asante 2017], have become rich sources for countless scholars to probe for both theory and content. His recent award as National Communication Association (NCA) Distinguished Scholar placed him in the elite company of the best thinkers in the field of communication. In African Studies he is usually cited as the major proponent of Afrocentricity which the NCA said in its announcing of his Distinguished Scholar award was “a spectacular achievement”. Molefi Kete Asante is interviewed because of his recognized position as the major proponent of Afrocentricity and the most consistent theorist in relationship to creating Africological pathways such as institutes, research centers, departments, journals, conference and workshop programs, and academic mentoring opportunities. Asante has mentored over 100 students, some of whom are among the principal administrators in the field of Africology. Asante is professor of Africology at Temple University and has taught at the University of California, State University of New York, Howard University, Purdue University, Florida State University, as well as held special appointments at the University of South Africa, Zhejiang University in Hangzhou, and Ibadan University in Nigeria.
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36

Dei, George J. Sefa. "The Role of Afrocentricity in the Inclusive Curriculum in Canadian Schools." Canadian Journal of Education / Revue canadienne de l'éducation 21, no. 2 (1996): 170. http://dx.doi.org/10.2307/1495088.

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37

Lemelle, Sidney J. "The politics of cultural existence: Pan-Africanism, historical materialism and Afrocentricity." Race & Class 35, no. 1 (July 1993): 93–112. http://dx.doi.org/10.1177/030639689303500109.

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38

Asante, Molefi Kete. "Afrocentricity and history: Mediating the meaning of culture in western society." Souls 2, no. 3 (June 2000): 50–62. http://dx.doi.org/10.1080/10999940009362225.

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39

Mclaren, Joseph. "Ngugi Wa Thiong'O'S Moving the Centre and its Relevance to Afrocentricity." Journal of Black Studies 28, no. 3 (January 1998): 386–97. http://dx.doi.org/10.1177/002193479802800307.

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40

Ferguson, Stephen. "The Utopian Worldview of Afrocentricity: Critical Comments on a Reactionary Philosophy." Socialism and Democracy 25, no. 1 (March 2011): 44–70. http://dx.doi.org/10.1080/08854300.2011.552555.

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41

Dauda, Muritala, Mohammad Zaki Bin Ahmad, and Mohammad Faisol Keling. "Foreign Policy and Afrocentricism: An Appraisal of Nigeria’s Role." Journal of Business and Social Review in Emerging Economies 5, no. 1 (June 30, 2019): 107–24. http://dx.doi.org/10.26710/jbsee.v5i1.511.

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Nigerian foreign policy is a tool use by the country to achieve its national interest. The country’s external policy has been tailored to be Afrocentric since its independence in 1960 which shows the commitment of Nigeria towards Africa’s stability and development. The principles of Nigeria’s foreign policy and its Afrocentricism has consistently operated by the government of the country irrespective of whether it is civilian or military administration. The notion of four concentric circle of Nigerian foreign policy where the country considers its national interest and the interest of its neighbouring States first, the West African sub-region, Africa’s interest and the interest of the world, have accrued numerous benefits to the country. The benefit of Nigeria’s Afrocentric policy has enormously assisted the country’s image internationally. This has invariably promoted Nigeria’s influence during global decision making. The study makes use of systems theory that viewed an individual or group as an ecosystem with moving parts that affect each other. Meaning that, if any part of human body is suffering from pain or any deficiency, the entire body will be feeling pain which can make the whole human body to malfunction. Likewise Nigeria, if any African country is in a crisis, all countries in Africa should look for a way-out to rescue the situation. The study therefore is qualitative in nature that employs the use of both primary and secondary data source. Twelve respondents were interviewed from various higher institutions and government agencies, and the data was analyzed thematically through Nvivo 10.
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42

Nascimento, Mariana Galvão, and Renato Izidoro da Silva. "The state of research art in “quilombola school education” in Brazil between 2015 and 2020." JOURNAL OF RESEARCH AND KNOWLEDGE SPREADING 2, no. 1 (June 2, 2021): e12486. http://dx.doi.org/10.20952/jrks2112486.

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Considering the period that covers the years 2015 and 2020, we intend to present the panorama of the researches carried out in Brazil, which have as their object “quilombola school education”. We also seek to identify the concepts that are used in the works found and the authors the most cited. Specifically, we are interested in verifying in the research carried out in the Postgraduate Programs in Education, the presence of the theoretical contribution of Afrocentricity and Decolonial Studies.
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43

Lee, Jasmine A., and Qiana Green. "Unique Opportunities: Influence of study abroad on Black students." Frontiers: The Interdisciplinary Journal of Study Abroad 28, no. 1 (November 17, 2016): 61–77. http://dx.doi.org/10.36366/frontiers.v28i1.380.

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Higher education scholars argue studying abroad results in multiple positive outcomes for undergraduate students; however, Black students continue to be underrepresented as study abroad participants. Utilizing analytic Afrocentricity as the theoretical framework, case study methodology, and semi-structured interviews, this paper furthers higher education research by exploring the influences of study abroad experiences in South Africa on Black undergraduate students. Findings indicate not only positive outcomes on racial identity development, but also academic and career aspirations, and conducting undergraduate research.
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44

Kelly, Shalonda, and Frank J. Floyd. "The effects of negative racial stereotypes and Afrocentricity on Black couple relationships." Journal of Family Psychology 15, no. 1 (2001): 110–23. http://dx.doi.org/10.1037/0893-3200.15.1.110.

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45

Mabingo, Alfdaniels. "Teaching African Dances in the Caribbean: Horizontal Interpenetration and Afrocentricity in Jamaica." Journal of Black Studies 49, no. 8 (June 17, 2018): 735–55. http://dx.doi.org/10.1177/0021934718780561.

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This article examines how pedagogy of African dances can act as a site where issues of Afrocentricity and horizontal interconnection can be activated, negotiated, and embodied. I draw on the selected reflections of the participants in dance workshops and my experiences as a teacher of Ugandan dances in Jamaica to demonstrate how pedagogy allowed the learners to embody, deconstruct, and conceptualize kinaesthetic, storied, and musicalized dance material as valued and valid knowledge that is anchored in the worldviews, dignities, and ontologies of indigenous Ugandan communities from where the dances originate. The article frames pedagogy of the dances as an epistemological and ontological framework through which the learners sought to know, think, do, question, connect, and become. For people of African descent, partaking in teaching and learning processes of the dances created possibilities for cultural connections through experiential, imaginative, participatory, and reflective dance activities. The analysis further reveals how teaching dances from African cultures, a subject that is treated as insignificant within academic and artistic thought, positioned me to en/counter, rationalize, and address the challenges, dilemmas, and anxieties surrounding Black dance scholarship. It is hoped that this article can expand discourses on how African dances can be engaged as valued and valid epistemological and ontological domains in scholarship and practice to pluralize creative and cultural thought and empower communities and liberate their bodies of knowledge that have been dispossessed by Western hegemonic epistemological canons.
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46

Okur, Nilgun Anadolu. "Afrocentricity as a Generative Idea in the Study of African American Drama." Journal of Black Studies 24, no. 1 (September 1993): 88–108. http://dx.doi.org/10.1177/002193479302400106.

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47

Pellebon, Dwain. "Is Afrocentricity Marginalized in Social Work Education? A Survey of HBSE Instructors." Journal of Human Behavior in the Social Environment 22, no. 1 (January 20, 2012): 1–19. http://dx.doi.org/10.1080/10911359.2011.588573.

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48

Shai, K. B., and T. Nyawasha. "A CRITICAL APPRAISAL OF THE POST-COLD WAR UNITED STATES OF AMERICA’S FOREIGN POLICY TOWARDS KENYA: AN AFROCENTRIC PERSPECTIVE." Commonwealth Youth and Development 14, no. 2 (April 6, 2017): 151–69. http://dx.doi.org/10.25159/1727-7140/1925.

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This article uses African critical theory (also known as Afrocentricity) to appraise US-Kenya inter-state relations. It does this first by contemporaneously historicising the relationship between the two countries and also looking at the current state of the US-Kenyan affair. Largely, the study carries a historical sensibility as it traces the relationship between Kenya and the US from as far as 1963. Our interest in this study is to highlight the peculiarity of the relationship between Kenya and the US. Put yet in another way, we seek to look at the nuances of the relationship. To achieve this, we rely methodologically on both primary and secondary sources to generate data. The data are analysed through the use of interdisciplinary critical discourse in its widest form. Overall, the central question we grapple with here is why the US sees in Kenya an indispensable political ally amidst all struggles and moments; some which have become part of the Kenyan political history, as this article will show. Three underlying currents shaping the relationship between Kenya and the US are identified in this article: 1) the consolidation of democracy; 2) the 2007 Kenyan election; and 3) the strategic importance of Kenya to the US’s overall political mission and objective. Lastly, this article makes its contribution to the existing body of literature in International Public Affairs (IPA) by implicitly and rigorously employing Afrocentricity as a new contextual lens to study US-Africa affairs.
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49

Makaudze, Godwin. "African Leadership in Children's Literature: Illustrations from the Shona Ngano (Folktale) Genre." International Research in Children's Literature 13, no. 2 (December 2020): 321–32. http://dx.doi.org/10.3366/ircl.2020.0361.

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Feminist scholarship sees African society as traditionally patriarchal, while the colonists saw traditional African leadership as lacking in values such as democracy, tolerance, and accountability, until these were imposed by Europeans. Using Afrocentricity as a theoretical basis, this article examines African leadership as portrayed in the Shona ngano [folktale] genre and concludes that, in fact, leadership was neither age- nor gender-specific and was democratic, tolerant, and accountable. It recommends further research into African oral traditions as a way of arriving at more positive images of traditional Africa and her diverse heritage.
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50

Owusu-Frempong, Yaw. "Afrocentricity, the Adae Festival of the Akan, African American Festivals, and Intergenerational Communication." Journal of Black Studies 35, no. 6 (July 2005): 730–50. http://dx.doi.org/10.1177/0021934704268575.

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