Relevant bibliographies by topics / Afrocentrism

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Academic literature on the topic 'Afrocentrism'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2024

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Journal articles on the topic "Afrocentrism"

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Ahmed, Shokhan Rasool. "Afrocentric Study of Black Female Identity in Alice Childress’s Wine in the Wilderness." Journal of University of Raparin 10, no. 3 (September 29, 2023): 98–107. http://dx.doi.org/10.26750/vol(10).no(3).paper5.

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African American playwrights always tend to manifest their African heritage and culture (Afrocentrism) through their plays. In other words, Afrocentrism means African centered-ness. Afrocentrism or Afrocentricity basically focuses on Africans and places African history, heritage and culture at the heart of any analysis. One of the Afrocentric writers is Alice Childress whose texts generally center on the devastating effects of racial discrimination, sexism and classism on women of colour. This study is principally concerned with the one-act play of Alice Childress, Wine in the Wilderness, which was written in 1964 and was first performed in 1969 in Boston, Massachusetts, as part of the series, “On Being Black”. In Wine in the Wilderness, Childress is bound by history and tradition since several references can be found in the play that considers Africa as a homeland and wellspring of strength. This paper investigates some questions such as: how does Alice Childress employ the Afrocentric value in the play? What is the purpose of Afrocentrism in the play? Who best represents Afrocentrism throughout the play? This paper delineates that Tommy, as an undereducated heroine and as a true Afrocentrist female in the play, is proud of her black culture and her blackness.
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BONDARENKO, D. M., and N. E. KHOKHOLKOVA. "Metamorphoses of the African American Identity in Post-segregation Era and the Theory of Afrocentrism." Outlines of global transformations: politics, economics, law 11, no. 2 (August 27, 2018): 30–45. http://dx.doi.org/10.23932/2542-0240-2018-11-2-30-45.

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The article deals with the issue of African American identity in the post-segregation period (after 1968). The problem of African Americans’ “double consciousness”, marked for the first time yet in the late 19th – early 20th century, still remains relevant. It is that descendants of slaves, who over the centuries have been relegated to the periphery of the American society, have been experiencing and in part are experiencing an internal conflict, caused by the presence of both American and African components in their identities. The authors focus on Afrocentrism (Afrocentricity) – a socio-cultural theory, proposed by Molefi Kete Asante in 1980 as a strategy to overcome this conflict and to construct a particular form of “African” collective identity of African Americans. This theory, based on the idea of Africa and all people of African descent’s centrality in world history and culture, was urged to completely decolonize and transform African Americans’ consciousness. The Afrocentrists proposed African Americans to re- Africanize their self-consciousness, turn to African cultural roots in order to get rid of a heritable inferiority complex formed by slavery and segregation. This article presents a brief outline of the history of Afrocentrism, its intellectual sources and essential structural elements, particularly Africology. The authors analyze the concepts of racial identity, “black consciousness” and “black unity” in the contexts of the Afrocentric theory and current social realities of the African American community. Special attention is paid to the methodology and practice of Afrocentric education. In Conclusion, the authors evaluate the role and prospects of Afrocentrism among African Americans in the context of general trends of their identities transformations.
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Yehudah, Miciah Z. "Distinguishing Afrocentric Inquiry From Pop Culture Afrocentrism." Journal of Black Studies 46, no. 6 (June 30, 2015): 551–63. http://dx.doi.org/10.1177/0021934715593054.

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Yorke, Gosnell L. "Biblical hermeneutics: an Afrocentric perspective." Religion and Theology 2, no. 2 (1995): 145–58. http://dx.doi.org/10.1163/157430195x00096.

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AbstractSince it is now acknowledged that all theology is practised from a certain perspective, a space is cleared for an Afrocentric reading of biblical scriptures. Afrocentrism is an attempt to re-read Scripture from a premeditatedly Africa-centred perspective which breaks the hermeneutical hegemony and ideological stranglehold of Western biblical scholarship. It is shown, furthermore, that an Afrocentric reading of the Old and New Testaments and an Afrocentric understanding of the figure of Jesus Christ undercut all Eurocentric pretensions.
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Olaniyan, Tejumola. "Afrocentrism." Social Dynamics 21, no. 2 (June 1995): 91–105. http://dx.doi.org/10.1080/02533959508458591.

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Winters, Clyde Ahmad. "Afrocentrism." Journal of Black Studies 25, no. 2 (December 1994): 170–90. http://dx.doi.org/10.1177/002193479402500203.

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Van Hartesveldt, Fred. "Walker, We Can't Go Home Again - An Argument About Afrocentrism." Teaching History: A Journal of Methods 28, no. 2 (September 1, 2003): 108–9. http://dx.doi.org/10.33043/th.28.2.108-109.

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The factual flaws in much of the writing about Afrocentrism have been exposed in the past. Clarence Walker does so again in We Can't Go Home Again, and does so effectively. In this regard he focuses particularly on the Afrocentric assertion that Egyptians were black and the wellspring of Western civilization. He makes very clear that the modem concept of race as identity simply does not apply to the variegated population of Egypt and would not have been understood there. The importance of his book, however, does not lie in renewing and expanding the critique of the factual and analytical content of Afrocentric literature.
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MUDIMBE, V. Y. "RACE, IDENTITY, POLITICS AND HISTORY." Journal of African History 41, no. 2 (July 2000): 291–94. http://dx.doi.org/10.1017/s0021853700007726.

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Afrocentrism: Mythical Pasts and Imagined Homes. By STEPHEN HOWE. London and New York: Verso, 1998. Pp. x + 337. £22 (ISBN 1-85984-873-7); £15, paperback (ISBN 1-85984-228-3).Stephen Howe's book is certainly, to date, the most comprehensive study on Afrocentrism. Its subtitle, Mythical Pasts and Imagined Homes, makes quite clear its object of analysis. Divided into three parts, it dwells successively on ancestors of the movement and their influences, the new visions heralded by its members and, finally, today's orientations of Afrocentrism. They are introduced by a systematic presentation of Afrocentrism as a concept and as a space in which one finds a multiplicity of trends. But let us suppose that there is such a thing as Afrocentrism entertained by ‘blacks’, ‘Afro-Americans’, and ‘African-Americans’, since Howe uses these terms interchangeably and which, as he puts it, would reproduce in some of its expressions what Walker Connor called ‘ethnonationalism’. In his introduction, Howe summarizes its complexity and predicaments. As a matter of fact, this introduction exposes Howe's positions about Afrocentrism.
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Sullivan, Jo, and John J. Miller. "Alternatives to Afrocentrism." International Journal of African Historical Studies 29, no. 1 (1996): 164. http://dx.doi.org/10.2307/221441.

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Verharen, Charles C. "Afrocentrism and Acentrism." Journal of Black Studies 26, no. 1 (September 1995): 62–76. http://dx.doi.org/10.1177/002193479502600105.

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Dissertations / Theses on the topic "Afrocentrism"

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Mgbeadichie, Chike Francis. "The critical concept of Afrocentrism in Nigerian literature." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/21088.

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Since the early 1960s, Afrocentrism has been developed as a theory that resists forms of marginalisation of African peoples, places African culture at the centre of inquiry, and promotes African peoples as subjects rather than objects of humanity. However, as this thesis sets out to show, this theory has gained more ground as an anti-Eurocentric theory that liberates Africans from the margins of western domination and colonization. This project intends to challenge this limited critique of Afrocentrism. In ‘Afrocentrism: The Argument We’re Really Having’ [American Historical Review, 30 (1996), 202-39], Ibrahim Sundiata, a leading Afrocentrist, argues that ‘any theoretical move directed at erasing inscriptions of inequality, marginalisation and subjugation of any kind among African peoples could be classified as a version of the Afrocentric impulse.’ Extending Sundiata’s argument, this thesis situates the criticism of three insidious Nigerian traditions which marginalise and subjugate fellow Nigerians as Afrocentric discourse: i) the marginalisation of women, ii) the Osu caste system, and iii) the Oro festival and the tradition of ritual suicide. This project will redefine the theoretical concept of the Afrocentric discipline as a discourse that challenges both external and, importantly, internal forces of oppression in Africa. The study is divided into three chapters. The first examines and situates the discourse of Womanism in Flora Nwapa’s Efuru and Idu as an Afrocentric discipline. It exposes the sufferings and marginalisation of women in patriarchal Nigerian society. Through a critical evaluation of Nwapa’s use of myth, meta-fiction and, borrowing from Siga Jajne’s study, what I call ‘voice-throwing’ [‘African Women and the Category ‘WOMAN’ in Feminist Theory’ Proceedings at the Annual Conference of the African Literature Association, Ohio, March, 1995], I demonstrate how Nwapa creates a new world and an escape route for Nigerian women. If Afrocentrism is a discourse that offers a space to eradicate inequality of any kind within the African community, the critique of the subjugation of women in Nigeria, I argue, might be understood as a part of Afrocentrism. The second chapter attempts to critically analyse Chinua Achebe’s challenge of the Igbo tradition of the Osu caste system in Things Fall Apart and No Longer at Ease as an Afrocentric discourse. It analyses Achebe’s use of the literary technique of dualism and the critical engagement with questions of ‘form’ in his challenge of the Osu system. Through a close reading of these texts, I analyse Achebe’s position of the role of the intellectuals, the ‘voiceless’ situation of the Osu in Things Fall Apart, and the ‘voice-consciousness’ of the Osu in his short story, ‘Chike’s School Days.’ From the outset, this chapter maintains that Achebe’s first and second novels are criticial to the challenge of the Osu system. This is what makes these texts Afrocentric. The final chapter analyses Afrocentric interventions into the debilitating traditions of the Oro festival and ritual suicide in Adaora Ulasi’s Many Thing You No Understand, Wole Soyinka’s Death and the King’s Horseman and Duro Ladipo’s Oba Waja (The King is Dead). While there are continued practice of some traditional customs and social structures that oppress, marginalise and displace Africans, this thesis shows that there is need to redefine and extend the Afrocentric paradigm as a theory that critically challenges any internal system of oppression in Africa. Theorizing Afrocentrism in this way will therefore address the challenges of twenty-first century Africa.
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Schiller, Beate. "Between afrocentrism and universality : detective fiction by black women." Master's thesis, Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2005/547/.

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This paper focuses on mysteries written by the Afro-American women authors Barbara Neely and Valerie Wilson Wesley. Both authors place a black woman in the role of the detective - an innovative feature not only in the realm of female detective literature of the past two decades but also with regard to the current discourse about race and class in US-American society.

This discourse is important because detective novels are considered popular literature and thus a mass product designed to favor commercial instead of literary claims. Thus, the focus is placed on the development of the two protagonists, on their lives as detectives and as black women, in order to find out whether or not and how the genre influences the depiction of Afro-American experiences. It appears that both of these detective series represent Afro-American culture in different ways, which confirms a heterogenic development of this ethnic group. However, the protagonist's search for identity and their relationships to white people could be identified as a major unifying claim of Afro-American literature.

With differing intensity, the authors Neely and Wesley provide the white or mainstream reader with insight into their culture and confront the reader's ignorance of black culture. In light of this, it is a great achievement that Neely and Wesley have reached not only a black audience but also a growing number of white readers.
Im Mittelpunkt dieser Arbeit stehen die Detektivserien der afroamerikanischen Autorinnen Barbara Neely und Valerie Wilson Wesley. Die Blanche White Mysteries von Neely und die Tamara Hayle Mysteries von Wesley repräsentieren mit der Einführung der schwarzen Hausangestellten Blanche White als Amateurdetektivin und der schwarzen Privatdetektivin Tamara Hayle nicht nur hinsichtlich der innerhalb der letzten zwanzig Jahre erschienen Welle von Kriminalautorinnen mit weiblichen Detektiven eine Innovation, sondern auch bezüglich der mit diesen Hauptfiguren verbundenen Auseinandersetzungen mit Klassenstatus und Rassismus.

Die bisher erschienen Detektivromane beider Serien werden in dieser Arbeit im Hinblick auf ihre Präsentation der Erfahrungen der Afroamerikaner in den USA der 1990er Jahre untersucht. Da Detektivromane der Populärliteratur zugerechnet werden und entsprechend ihrer Befriedigung von Massenansprüchen "produziert" werden, war die Fragestellung, ob in den genannten Detektivserien diese Hinwendung zur Mainstreamkultur mit einer verringerten Darstellung der afroamerikanischen Probleme und Lebensweise verbunden ist. Bei der Analyse der Serien wurde deshalb der Entwicklung der Protagonistinnen als Detektivinnen und als schwarze Frauen sowie der Wirkung ihrer Erzählerstimme besondere Aufmerksamkeit geschenkt.

Die beiden Serien repräsentieren die afroamerikanische Kultur auf unterschiedlichen Erfahrungsstufen, woran erkennbar ist, dass die afroamerikanische Bevölkerung in den USA keine homogene Gruppe darstellt. Ausschlaggebend für das Erreichen des Anspruchs der Afroamerikaner an ihre Literatur scheint die Auseinandersetzung mit Fragen der Identitätsfindung der schwarzen Protagonistinnen und der Beziehungen zwischen Schwarzen und Weißen zu sein. Den Autorinnen gelingt es in unterschiedlichem Maße den weißen und somit Mainstream-Lesern nicht nur einen Einblick in ihre Kultur zu vermitteln, sondern vielmehr, sie direkt mit ihrer Ignoranz gegenüber dieser schwarzen Kultur zu konfrontieren. Neelys und Wesleys große Leistung ist, dass die Stimmen ihrer Protagonistinnen sowohl ein zahlreiches schwarzes als auch ein wachsendes weißes Publikum erreichen.
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Miller, Carla Denise. "Predictors of Drug Treatment Completion Among Black Women: A Black Feminist Intersectionality Approach." Diss., Virginia Tech, 2010. http://hdl.handle.net/10919/40339.

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This study used a national sample of substance abuse treatment centers to analyze predictors of drug treatment completion among a sample of black women compared to white women, white men, and black men. Data are drawn from the Treatment Episode Data Set - Discharges (TEDS-D) 2006, which is representative of treatment programs in 42 states and the District of Columbia. The sample consisted of black (n= 356,701) and whites (n=926,216). Results indicated that race, gender, and level of education (social class variable) all had statistically significant associations with drug treatment completion. That is, when compared to all the other respondents in the study, (i.e., black men, white women, and white males) black women were less likely to complete drug treatment. This study also found that blacks were underrepresented in drug treatment programs when compared to whites. This disparity is even more prevalent for black women. Overall, analyzing group differences in treatment outcomes and sociodemographic characteristics, black women appeared to be socioeconomically worse off than black men, white women, and white men. In fact, black women had significantly lower rates of employment and were almost twice as likely to report that their income source was from public assistance. Black women were less likely to be married, employed full-time, and were significantly more likely to report using cocaine or crack at the time of admission and indicate that cocaine or crack was their problem drug. Finally, when compared to other groups, black women were less educated, had lower drug treatment completion outcomes, were more likely to receive public assistance, and have lower employment rates. Again, these findings are not surprising and are consistent with a multitude of literature on drug treatment outcomes.
Ph. D.
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Whitlow, Natalie M. "The development and validation of the Whitlow Measure of Afrocentric Relationship Attitudes." Diss., Columbia, Mo. : University of Missouri-Columbia, 2006. http://hdl.handle.net/10355/4396.

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Thesis (Ph.D.)--University of Missouri-Columbia, 2006.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (May 2, 2007) Vita. Includes bibliographical references.
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Boyd, Paul. "The Afrocentric rewriting of history with special reference to the origins of Christianity." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.

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Hamlin, Jennifer. "The relationship between afrocentric values and investment, commitment and relationship satisfaction in African-American heterosexual relationships /." Connect to this resource. (Authorized users only), 1994.

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Akoma, Efua. "African centered curriculum and teacher efficacy contributors to African American student achievement /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-06052008-092853/.

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Thesis (M.A.E.)--Georgia State University, 2007.
Title from file title page. Miles Anthony Irving, committee chair ; Jonathan Gayles, Ann Kruger , committee members. Electronic text (65 p.) : digital, PDF file. Description based on contents viewed October 26, 2007. Includes bibliographical references (p. 41-47).
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Machado, Elaine Roberta Silvestre. "No caminho de Tikorê, um lagarto: cartografias do percurso do cuidado na educação: aprendendo com o povo Dagara e a filosofia ubuntu." Universidade Federal de São Carlos, 2016. https://repositorio.ufscar.br/handle/ufscar/8376.

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This dissertation presents the route of a reasearch performed in two elementary municipal schools in a town near Sorocaba (SP). Here we use the african traditional culture Dagara and the ubuntu philosophy to recreate ancestor experiences of care and enable the enlargement of the notion of humanity developed in the ocidental contemporary education. We understand that taking care is to establish relationships and, as from the civilizing values of african societies, we aim to take care communaly, with nature and spirituality. By the cartography method, we could experience the community caring which aims to interrupt medicalization and pathologization of life, as educators somehow affected compose each child's community. Once in community, we can see the invisible dimmension of care, we admit another way to live time and aim to desconstruct any excludent devices. The care for nature happened in the school's gardening project, where the teenagers could, through their enchantment, experience communion with nature. Knowing experience with nature, drawing attention to details and imagine themselves in a pleasant situation with nature led to enchantment. Care for spirituality was due to the experience of transcendence for appreciation of ancestors. We have reconnected the teenagers to their histories, costumes and knowledge, so the workin the field was valorized and respected in the school's gardening project, as an ancestry element. At a meeting with school inspectors the transcencence experience has contributed to compose their practices' ancestry. While experiencing care in an afro-focused perspective, I have been moving on my blackening process. I have diven in the african culture, in the black culture, to make ancestry my existance's meaning. I have participated in lectures, shows and several cultural workshops so blackness could inhabit my my mode of existence and understanding the world; it has been our way to reverse the whitening phenomenon because of which black people still feel the consequences. In this dissertation we describe how care happens in the traditional african cultures perspective and leaving spoors so it can be que ele possa tried in other contexts, allthough we need to tell that these have been inspiring experiences, but they have not changed those schools, neither education in that town, country, or ocident. Exist in these experiences the bias of provisoriety, the circumstancethat only political fight can confirm and establish. A fight for a humanized education, non-hegemonic and that considers the human dimensions excluded until then, but that african traditional cultures have much to teach.
Esta dissertação apresenta o percurso de uma pesquisa realizada em duas escolas de ensino fundamental da rede municipal de uma cidade próxima a Sorocaba (SP). Nesta pesquisa tomamos as culturas tradicionais africanas vividas pelo povo Dagara e na filosofia ubuntu para recriar experiências ancestrais de cuidado e possibilitar a ampliação da noção de humanidade desenvolvida na educação ocidental contemporânea. Entendemos que cuidar é estabelecer relações e, a partir dos valores civilizatórios das sociedades africanas, buscamos cuidar em comunidade, com a natureza e pela espiritualidade. Pelo método da cartografia, pudemos experimentar o cuidado em comunidade, que procurou interromper processos de medicalização e patologização da vida, na medida em que educadores afetados de alguma forma passaram a compor a comunidade de cada criança. Uma vez em comunidade, reconhecemos a dimensão invisível no cuidado, admitimos outra forma de viver o tempo e procuramos desconstruir artifícios de exclusão. O cuidado com a natureza aconteceu no projeto de horta escolar, onde os adolescentes puderam, pelo encantamento, experimentar a comunhão com a natureza. Conhecer a experiência com a natureza, chamar a atenção para os detalhes e imaginar-se numa situação prazerosa com a natureza propiciaram o encantamento. O cuidado pela espiritualidade se deu pela experiência de transcendência para valorização dos ancestrais. Fomos reconectando os adolescentes com suas histórias, costumes e saberes para que o trabalho no campo fosse valorizado e respeitado no projeto da horta escolar como elemento de ancestralidade. Na reunião com os inspetores, a experiência de transcendência contribuiu para constituir a ancestralidade de suas práticas. Enquanto experimentava o cuidado numa perspectiva afrocentrada, também caminhava em meu processo de enegrecimento. Mergulhei na cultura de matriz africana, na cultura negra, para fazer da ancestralidade, sentido para minha existência. Participei de palestras, espetáculos e oficinas culturais diversas para que a negritude fosse habitando meu modo de existir e de compreender o mundo, buscando reverter o fenômeno de branqueamento pelo qual todo negro e negra ainda sente as consequências. Nesta dissertação estamos narrando como o cuidado, na perspectiva das culturas tradicionais africanas, aconteceu e deixando pistas para que ele possa ser experimentado em outros contextos. Contudo, é preciso dizer que estas experiências foram inspiradoras, mas ainda não transformaram aquelas escolas, nem tampouco a educação daquela cidade ou ainda a educação brasileira ocidental. Existe nestas experiências o viés da provisoriedade, da circunstância que somente a luta política pode confirmar e estabelecer. Luta por uma educação humanizada, contra-hegemônica e que considera dimensões do ser humano excluídas até então, mas que as culturas tradicionais africanas têm muito a ensinar.
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Auguste, Eyene Essono. "L'écriture, l'Afrique et l'humanité le papyrus, vol. 1 /." Paris : L'Harmattan, 2001. http://catalog.hathitrust.org/api/volumes/oclc/47895927.html.

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Panel 1. Penser avec Cheikh Anta Diop / Eyene Essono Auguste -- Panel 2. Diaspora kémite / Léandre Serge Moyen -- Panel 3. L'exégète-lire et faire lire / Benjamin Ngadi -- Panel 4. Parole du poème / Taba Odounga Didier -- Panel 5. Paroles d'intellectuels / Ibraima Diakhaby -- Panel 6. Tensions et controverses / Eyene Essono Auguste.
"Cahier de l'Institut Cheikh Anata Diop." Includes bibliographical references (p. 114-[117]).
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Lamaison-Boltanski, Jeanne. "Les communautés politiques parallèles : mouvement rastafari et cultures hip hop au Burkina Faso." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100127.

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À rebours des théories de la mondialisation comme dispositif déterritorialisé, la communauté rastafari de Ouagadougou revendique une identité afrocentrée qu’elle adapte à sa situation africaine. Réclamant haut et fort son identité burkinabè à travers notamment le rappel mémoriel d’une figure politique locale, littéralement iconique, celle de Thomas Sankara, en même temps que son identité africaine mythique construite à partir de la cosmologie rastafari, cette communauté incarne pourtant l’hybridité et la fluidité propres aux définitions de la mondialisation. Construite en opposition à Babylone, le monde des Blancs, l’identité rastafari, née en Jamaïque, émerge aujourd’hui en Afrique. Cette identité, à la fois afrocentrée et transnationale, instaure un rapport complexe aux Occidentaux, qui représentent la Babylone (les « Forces du Mal » dans la Bible) des rasta, étant donné l’importance que revêtent les rencontres avec ceux-ci dans le mode de vie des rasta à Ouagadougou, rencontres prises dans ce que les rasta appellent le « système nassara » (« système blanc »). C’est alors la notion d’ambivalence qui apparaît comme une ressource intéressante pour analyser les négociations entreprises par les rasta burkinabè dans la formation de leur identité, identité souvent accusée soit d’absolutisme racial, soit, au contraire, d’ « occidentalisation »
Contrary to the conception of globalization as a non territorial based device, the rastafari community of Ouagadougou calls for an afrocentric identity adapted to its african situation.The community claims loud and clear its burkinabe identity, result of the combination of the memorial recall of a local political figure, the iconic Thomas Sankara, together with the mythical identity of the community born out of the rastafari cosmology. Yet, the community embodies the hybridity and fluidity peculiar to the definitions of globalization. Built in opposition to Babylon, the world of the Whites, the rastafari identity, born in Jamaica, emerges today in Africa.This identity, both afrocentric and transnational, creates a complex relationship with Westerners - who represents the rasta's Babylon (the “forces of evil” in the Bible) – particularly considering the importance that covers the encounters with Westerners in the way of life of the rasta in Ougadougou, encounters that belong to what the rasta call the “nassara system” (the “white system”).It's why the concept of ambivalence appears to be an interesting asset to analyze the negotiations undertaken by the burkinabe rasta in the forming of their identity, that same identity which is often accused either of racial absolutism, or by contrast, of “westernization”
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Books on the topic "Afrocentrism"

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Ekwe-Ekwe, Herbert. Operationalising Afrocentrism. Reading: International Institute for Black Research, 1994.

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Ekwe-Ekwe, Herbert. Operationalising Afrocentrism. Reading, England: International Institute for Black Research, 1994.

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Luca, Bussotti, and Nhaueleque Laura António, eds. Africa, afrocentrismo e religione. Udine: Aviani & Aviani, 2010.

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Tyehimba, Watani S. U. Kupigana ngumi: The Art of Self-Defense : The New Afrikan Combat System. 2nd ed. Decatur, GA: Tyehimba Services, Desktop Pub. Division, 1994.

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Laan, H. van der. In an African direction: A search for a mind of one's own in a global age. Nairobi, Kenya: BPM Information Centre, 1999.

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Henderson, Errol Anthony. Afrocentrism and world politics: Towards a new paradigm. Westport, Conn: Praeger, 1995.

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Jeanne, Sanders Cheryl, ed. Living the intersection: Womanism and Afrocentrism in theology. Minneapolis: Fortress Press, 1995.

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Fauvelle-Aymar, François-Xavier. La mémoire aux enchères: L'idéologie afrocentriste à l'assaut de l'histoire : essai. Lagrasse: Verdier, 2009.

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François-Xavier, Fauvelle-Aymar, Chrétien Jean-Pierre, and Perrot Claude Hélène, eds. Afrocentrismes: L'histoire des Africains entre Egypte et Amérique. Paris: Editions Karthala, 2000.

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Keto, C. Tsehloane. The Africa-centered perspective of history: An introduction. Laurel Springs, N.J: K.A. Publishers, 1991.

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Book chapters on the topic "Afrocentrism"

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Kuwali, Dan, and Dan Kuwali. "Decoding Afrocentrism: Decolonizing Legal Theory." In Ius Gentium: Comparative Perspectives on Law and Justice, 71–92. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-7537-4_4.

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Gallagher, Tony. "From Civil Rights to Afrocentrism and Beyond." In Education in Divided Societies, 65–86. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230536722_6.

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Ferguson, Stephen C. "The Afrocentric Problematic." In Philosophy of African American Studies, 59–96. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137549976_3.

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Amenyedzi, Seyram B. "The Afrocentric-Womanist Paradigm*." In Gender, African Philosophies, and Concepts, 219–32. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032623900-20.

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Garang, Kuir K., and Uzo Anucha. "An Afrocentric Analysis of Colorism." In The Routledge International Handbook of Colorism, 175–94. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003410676-15.

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Keita, Maghan. "Reprise: Conclusion by Way of Continuity." In Race and the Writing of History, 191–210. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195112740.003.0011.

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Abstract This chapter opens with a particular indebtedness to the work of Valentine Y. Mudimbe. Valentine Y. Mudimbe is a very learned man. He is a philosopher. His arguments, in part, mirror Daudi’s notions on discourse and power. He knows Philostratus and Hecataeus as well as he knows Sartre and Foucault. Mudimbe received the 1989 Herskowits Award for his scholarship. Yet remarkably, or maybe not so, he is seemingly unknown among the critics of Afrocentrism. Is Mudimbe an Afrocentric? Is Mudimbe Afrocentric? The far more important question, however, may be, does Afrocentrism become more “know able”-more intelligible-through Mudimbe.
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"Afrocentrism, n." In Oxford English Dictionary. 3rd ed. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/5158380273.

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"Afrocentrism & Ancesterology." In Decolonizing Arts-Based Methodologies, 17–28. Brill | Sense, 2020. http://dx.doi.org/10.1163/9789004446120_002.

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"4. Eurocentrism and Afrocentrism." In The Myth of Continents, 104–23. University of California Press, 2019. http://dx.doi.org/10.1525/9780520918597-007.

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"CHAPTER TWO . Discovering Afrocentrism." In History Lesson, 26–44. Yale University Press, 2017. http://dx.doi.org/10.12987/9780300145199-003.

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Conference papers on the topic "Afrocentrism"

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Grillo, Lisa. "Exploring the Possibilities of Utilizing an Afrocentric Epistemological Lens." In 2023 AERA Annual Meeting. Washington DC: AERA, 2023. http://dx.doi.org/10.3102/2007600.

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Arueyingho, Oritsetimeyin, Nicola J. Bidwell, Anicia Peters, Jacki O'Neill, Oussama Metatla, Amid Ayobi, Makuochi Samuel Nkwo, et al. "Afrocentric Collaborative Care: Supporting Context Specific Digital Health and Care." In CSCW '23: Computer Supported Cooperative Work and Social Computing. New York, NY, USA: ACM, 2023. http://dx.doi.org/10.1145/3584931.3611287.

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Bryan, Michelle. "Methodologically Speaking: Framing Dialogue as an Afrocentric Feminist Intervention in Qualitative Research." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1890685.

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Wheatley, Torie. ""In Progress Submission": Using the Afrocentric Gaze Within Hip-Hop for Multicultural Education." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1889451.

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Adebara, Ife, and Muhammad Abdul-Mageed. "Towards Afrocentric NLP for African Languages: Where We Are and Where We Can Go." In Proceedings of the 60th Annual Meeting of the Association for Computational Linguistics (Volume 1: Long Papers). Stroudsburg, PA, USA: Association for Computational Linguistics, 2022. http://dx.doi.org/10.18653/v1/2022.acl-long.265.

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Eissa, Azza, Aisha Lofters, and Onye Nnorom. "Addressing COVID-19 Vaccine Distrust Among Black Patients: The LEAPS Framework & Afrocentric Approaches in Medical Education." In NAPCRG 50th Annual Meeting — Abstracts of Completed Research 2022. American Academy of Family Physicians, 2023. http://dx.doi.org/10.1370/afm.21.s1.4439.

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Arueyingho, Oritsetimeyin, Damiete Onyema Lawrence, and Helena Webb. "Navigating Afrocentric Human-Computer Interaction Research: A Scoping Review and Proposition of Afro-Postmodernism for Decolonial Praxis." In CHI '24: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2024. http://dx.doi.org/10.1145/3613905.3644072.

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Tropp Laman, Tasha. ""This Ain't Gonna Work for Me": The Role of the Afrocentric Praxis of Eldering in Creating More Equitable Research Partnerships." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1580921.

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D’Sena, Peter. "Decolonising the curriculum. Contemplating academic culture(s), practice and strategies for change." In Learning Connections 2019: Spaces, People, Practice. University College Cork||National Forum for the Enhancement of Teaching and Learning in Higher Education, 2019. http://dx.doi.org/10.33178/lc2019.13.

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In 2015, students at the University of Cape Town called for the statue of Cecil Rhodes, the 19th century British coloniser, to be removed from their campus. Their clarion call, in this increasingly widespread #RhodesMustFall movement, was that for diversity, inclusion and social justice to become a lived reality in higher education (HE), the curriculum has to be ‘decolonised’. (Chantiluke, et al, 2018; Le Grange, 2016) This was to be done by challenging the longstanding, hegemonic Eurocentric production of knowledge and dominant values by accommodating alternative perspectives, epistemologies and content. Moreover, they also called for broader institutional changes: fees must fall, and the recruitment and retention of both students and staff should take better account of cultural diversity rather than working to socially reproduce ‘white privilege’ (Bhambra, et al, 2015) Concerns had long been voiced by both academics and students about curricula dominated by white, capitalist, heterosexual, western worldviews at the expense of the experiences and discourses of those not perceiving themselves as fitting into those mainstream categories (for an Afrocentric perspective, see inter alia, Asante, 1995; Hicks & Holden, 2007) The massification of HE across race and class lines in the past four decades has fuelled these debates; consequentially, the ‘fitness’ of curricula across disciplines are increasingly being questioned. Student representative bodies have also voiced the deeper concern that many pedagogic practices and assessment techniques in university systems serve to reproduce society’s broader inequalities. Certainly, in the UK, recent in-depth research has indicated that the outcomes of inequity are both multifaceted and tangible, with, for example, graduating students from Black, Asian and Minority Ethnic (BAME) backgrounds only receiving half as many ‘good’ (first class and upper second) degree classifications as their white counterparts (RHS, 2018). As a consequence of such findings and reports, the momentum for discussing the issues around diversifying and decolonising the university has gathered pace. Importantly, however, as the case and arguments have been expressed not only through peer reviewed articles and reports published by learned societies, but also in the popular press, the core issues have become more accessible than most academic debates and more readily discussed by both teachers and learners (Arday and Mirza, 2018; RHS, 2018). Hence, more recently, findings about the attainment/awarding gap have been taken seriously and given prominence by both Universities UK and the National Union of Students, though their shared conclusion is that radical (though yet to be determined) steps are needed if any movements or campaigns, such as #closingthegap are to find any success. (Universities UK, 2019; NUS, 2016; Shay, 2016)
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Reports on the topic "Afrocentrism"

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Petersen, Amanda. Beyond Black and White: An Examination of Afrocentric Facial Features and Sex in Criminal Sentencing. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1854.

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