Relevant bibliographies by topics / Afrocentrism – African

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Afrocentrism – African'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Afrocentrism – African"

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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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Miller, Paul T. "Black Studies, White Studies, and Afrocentrism." Issue: A Journal of Opinion 25, no. 1 (1997): 43–44. http://dx.doi.org/10.1017/s0047160700502522.

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It is with the continued advances in the discipline of African American (Black) Studies that this essay comes to life. Recent articles by Bunzel and Grossman take dubious aim at Black Studies, its instructors, and its organizing principles. Grossman is even so obtuse as to use Lefkowitz’s Not Out of Africa, a book with virtually no grounding in reality as it relates to African Studies, to help prove her misguided thoughts. The authors are not concerned with Black Studies so much as they are with the fear of losing the privileged position White studies maintains. They use their articles as a poor attempt to discredit or otherwise slander a discipline that they simply do not understand or even attempt to understand. Articles such as “Tales from the Black Studies Ghetto” and “Black Studies Revisited” are clear evidence of the fear and ignorance Eurocentric thinkers are gripped by when dealing with an Afrocentric paradigm.
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Williams, Carmen Braun. "African American Women, Afrocentrism and Feminism." Women & Therapy 22, no. 4 (February 23, 2000): 1–16. http://dx.doi.org/10.1300/j015v22n04_01.

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Nweke, Kizito Chinedu, and Ikenna Paschal Okpaleke. "The Re-emergence of African Spiritualities: Prospects and Challenges." Transformation: An International Journal of Holistic Mission Studies 36, no. 4 (September 10, 2019): 246–65. http://dx.doi.org/10.1177/0265378819866215.

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Indigenous spiritualities among Africans, both in Africa and in the diaspora, are flourishing. In Lagos, Nigeria, for example, shrines compete with churches and mosques in adherents and positions. Beyond Africa, the rise of African spiritualities has become conspicuous. Reasons range from Afrocentrism to anti-religious tendencies to the popular religions, from racial animosity to politico-economic ideologies, yet insufficient attention is being paid to this new Afro-spiritualities. Can this renaissance in African spirituality bring forth or support a renaissance in Africa? Africa arguably domesticates the future of humanity. From ecological perspectives to the productivity of offspring, from economic potentials to viable youths for the future, Africa must become progressively discursive in the global platform. A good way to indulge in this would be to understand the spirit of Africa, in the traditional spiritualities that constructed orientations and worldviews of the people. Understanding and addressing African spiritualities constitute an important key in understanding the African identity.
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Nweke, Kizito Chinedu. "The Revival of African Spiritualities: A Religious Basis for a Sociopolitical Renaissance in Africa." Theological Studies 81, no. 2 (June 2020): 303–25. http://dx.doi.org/10.1177/0040563920933402.

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Indigenous spiritualities are flourishing in Africa. Reasons range from Afrocentrism to anti-religious tendencies of the popular religions. Yet insufficient attention is being paid to this revival. Understanding and addressing African spiritualities is important for any progress in Africa. But can this revival in African spirituality bring forth or support a political and socio-economic renaissance in Africa? Can this indeed be the African century? This article argues and suggests a new model of interreligiousness and an engagement of the process of re-synchronization.
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Vorbrich, Ryszard. "W poszukiwaniu „autentycznego” Afrykanina." AFRYKA 50, no. 50 (February 20, 2020): 11–37. http://dx.doi.org/10.32690/afr50.1.

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Searching for the “Authentic” African The concept of the “true”, authentic African, as a person fundamentally different from Western people, had been long present in European academic discourse (especially in anthropology), as well as popular culture. Its antithesis emerged as a concept of the detribalised African, largely deprived of the traits of the authentic African culture and adopting European cultural patterns. The concept of an “authentic” African as a static “specimen” sourced from old Africa, resistant to cultural change, was rejected by the new, educated African elites. In postcolonial Africa, one of their responses was the idea of Afrocentrism. The article is an essay, not aimed at an exhaustive analysis of the subject. It is rather intended to indicate selected areas of discourse, as well as to show how the concept of an “authentic” African functioned within the academic discourse, as well as how, depending on the context and colonial doctrines, the phenomenon of the interpenetration of cultures and the empowerment of Africans evolved.
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Wynter-Hoyte, Kamania, and Mukkaramah Smith. "“Hey, Black Child. Do You Know Who You Are?” Using African Diaspora Literacy to Humanize Blackness in Early Childhood Education." Journal of Literacy Research 52, no. 4 (October 26, 2020): 406–31. http://dx.doi.org/10.1177/1086296x20967393.

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This article examines the partnership between a teacher and teacher educator disrupting a colonized early childhood curriculum that fosters a dominance of whiteness by replacing it with the beauty and brilliance of Blackness. We explore the following research question: “What are the affordances of teaching from an Afrocentric stance in a first-grade classroom?” We employ Afrocentrism, which includes African cultural principles as the paradigm, and our theoretical lenses are Critical Race Theory and Black Critical Theory. Our Sankofa methodology revealed that African Diaspora literacies fostered (a) positive racial and gender identities, (b) community, and (c) positive linguistic identities in the work to help children to love themselves, their histories, and their peoples. We close with implications.
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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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BROWN, LEE B. "Marsalis and Baraka: an essay in comparative cultural discourse." Popular Music 23, no. 3 (October 2004): 241–55. http://dx.doi.org/10.1017/s0261143004000169.

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In 1963, Amiri Imamu Baraka, a.k.a. LeRoi Jones, launched an Afrocentrist attack on the American white establishment that has been sustained, with variations, for forty years. He made a powerful case that the white commodity industry had systematically exploited and then debased authentic African-American music. In the meantime, a new kind of Afrocentrism has appeared, associated with the meteoric rise of Wynton Marsalis at New York's Lincoln Center. With the help of rhetoric similar to Baraka's, Marsalis has showcased and expanded the kind of black jazz he regards as authentic. However, the two men represent overlapping but also divergent points of view on the cultural politics of African-American music. This study compares these perspectives in detail, suggesting that behind the revealing differences between the two, both suffer from a formally similar outmoded essentialism.
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Ferim, Valery B. "Reassessing the Relevance of the Pan-African Discourse in Contemporary International Relations." Theoria 64, no. 153 (December 1, 2017): 85–100. http://dx.doi.org/10.3167/th.2017.6415306.

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Abstract Spearheaded by pan-Africanists around the beginning of the twentieth century, the pan-African movement hosted a series of Pan-African congresses. Though the main objectives of the First Pan-African Congresses were to fight against the colonisation of Africa and the oppression of black people, the messages behind pan-Africanism have evolved over time. The central theme behind these Congresses, however, is to reiterate calls that African unity is the most potent force in combating the malignant forces of neocolonialism and entrenching Africa’s place in the global hierarchy. These calls have clamoured for the solidarity of Africans both on the continent and in the diaspora through associated paradigms such as ‘Afrocentrism’, ‘postcolonialism’, ‘African indigenous knowledge systems’ and ‘African solutions to African problems’. Despite this, contemporary societies are characterised by the encroachment of Westernisation, which has become synonymous to globalisation. This article reassesses the relevance of the pan-African discourse within the context of the contemporary world.
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Dissertations / Theses on the topic "Afrocentrism – African"

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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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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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Hood, Yolanda. "African American quilt culture : an afrocentric feminist analysis of African American art quilts in the Midwest /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974639.

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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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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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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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Mattei, Giuseppe. "Foundations for an African American approach to the confirmation of adolescents." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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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.

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Watkins, Tawanda M. "Will "Hallelujah" Help Me? Exploring the Relationship Between Spirituality and Emotional Intelligence Among Black Women in Higher Education." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2019. http://digitalcommons.auctr.edu/cauetds/176.

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This research examined the relationship between spirituality and emotional intelligence among Black women in higher education. The hypotheses state that spirituality has a positive effect on emotional intelligence.Twenty-nine questions were administered to 110 participants of various demographics. The survey was used to gather data and examined three areas: level of spirituality, level of emotional intelligence, and academic satisfaction. A specific conclusion drawn from the findings suggest that Black women who identify as spiritual and frequently participate in spiritual activities will also have high emotional intelligence.
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Rabiu, Ademola Misbau. "The need to recalibrate the Africa trade facilitation legal framework to achieve an enduring intra-African trade." University of the Western Cape, 2018. http://hdl.handle.net/11394/6561.

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Magister Philosophiae - MPhil
It is necessary to improve on Africa poor and stagnated share of the global trade and to attract bigger share of the global investments funds to meet the growing developmental challenges. The bottlenecks at the borders of most countries have made Africa the continent with the highest cost of trade. This has worsened the competitiveness of the continent’s economy thereby imparting its ability to draw full benefits from the global trading system. The introduction of simpler trade procedures is expected to lower trade costs and boosts flows of goods among African countries and with the global community. It is imperative then to explore frameworks for innovative trade facilitating instruments within the ambits of the multilateral trading system to enhance intra-African trade. The idea is to evolve an Afrocentric framework that will not precipitate retaliatory measures from the trading partners. This study encourages African countries policy makers to avail themselves of the concessionary provisions in the WTO agreement to design a targeted trade facilitation framework. It is posited that an Afrocentric trade facilitation legal and regulatory policies are necessary to improve African countries capabilities to trade more with each other and with other countries at similar stage of development. This must be structured to specifically facilitate intra-Africa trade via the development of regional or sectoral competitive advantages rather than the multilateral trade facilitation protocols that is targeted to boost African trade with the international partners. A mega-regional trade agreement that will facilitate intra-African trade in the specific sectors and then use the bigger economies of scale to develop competitiveness on the global stage, is proposed. Based on the continent abundant agricultural and natural resources, and the huge and growing young populations, it is found that investments in value creating manufacturing industries in the agricultural, power and the transport sectors as well as the service sectors were found to hold the biggest potentials. This is necessary to generate large jobs and employment opportunities and diversify exports. In these sectors, region-owned companies in each sub-region to be complemented with private investors are being proposed. This is necessary due to the huge resources outlay and the poor margin that will not encourage private investors to commit into this sector. To protect the companies being proposed without precipitating retaliatory actions by the trading partners, Article XXIV, the Enabling Clause and the contingent trade protection measures as contained in Article XIX of the GATT Agreement (the safeguard measures and the subsidies and countervailing measures) were presented to be sufficient.
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Books on the topic "Afrocentrism – African"

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

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Reclaiming African history. Cape Town: Pambazuka Press, 2011.

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The case against Afrocentrism. Jackson: University Press of Mississippi, 2009.

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K, Asante Molefi. An afrocentric manifesto: Toward an African renaissance. Cambridge: Polity, 2007.

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Afrocentric self inventory and discovery workbook for African American youth: (ages 12-15). Chicago, Il: Third World Press, 1989.

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Akbar, Naʼim. Akbar papers in African psychology. Tallahassee, FL: Mind Productions & Associates, 2003.

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The blessing of Africa: The Bible and African Christianity. Downers Grove, IL: IVP Academic, 2007.

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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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Zulu, Itibari M. Exploring the African centered paradigm: Discourse and innovation in African world community studies. Los Angeles, Calif: Amen-Ra Theological Seminary Press, 1999.

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Advancing and integrating African values, ethics, and norms in the interest of African [sic] and the African diaspora: A public lecture delivered during the Centre of Black and African Arts and Civilization Annual Black History Month celebrations at University of Ibadan, Ibadan on Thursday, 26th February 2009. Lagos, Nigeria: Concept Publications, 2009.

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Book chapters on the topic "Afrocentrism – African"

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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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Kempf, Arlo, and George J. Sefa Dei. "Afrocentric Education in North America: An Introduction." In The Palgrave Handbook of African Education and Indigenous Knowledge, 787–801. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-38277-3_38.

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Mazama, Ama. "Cognitive Hiatus and the White Validation Syndrome: An Afrocentric Analysis." In Black/Africana Communication Theory, 25–38. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75447-5_3.

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Chirongoma, Sophia, and Lucia Mutsvedu. "The Ambivalent Role of Technology on Human Relationships: An Afrocentric Exploration." In African Values, Ethics, and Technology, 155–72. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-70550-3_10.

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Teffo, Lesiba. "Supporting African Renaissance: Afrocentric Leadership and the Imperative of Strong Institutions." In The Palgrave Handbook of African Philosophy, 557–70. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59291-0_36.

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Chikunda, Charles, and Kenneth Mlungisi Ngcoza. "Integrating Afrocentric Approaches for Meaningful Learning of Science Concepts." In Schooling for Sustainable Development in Africa, 79–91. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-45989-9_6.

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Butler, 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.

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Afolayan, Adeshina, Olajumoke Yacob-Haliso, and Samuel Ojo Oloruntoba. "Introduction: Alternative Epistemologies and the Imperative of an Afrocentric Mythology." In Pathways to Alternative Epistemologies in Africa, 1–16. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-60652-7_1.

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Ward, J. "9. An Afrocentric approach to small-scale contractor development in South Africa." In Labour-based Road Construction, 107–14. Rugby, Warwickshire, United Kingdom: Practical Action Publishing, 1998. http://dx.doi.org/10.3362/9781780445267.009.

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10

Zondi, Siphamandla. "The Need for Africa’s Common Policy Towards China: A Decolonial Afrocentric Perspective." In International Political Economy Series, 57–82. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53039-6_4.

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