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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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Mosley-Howard, G. Susan, and Yvette R. Harris. "Teaching a Course in African-American Psychology." Teaching of Psychology 20, no. 4 (December 1993): 234–35. http://dx.doi.org/10.1207/s15328023top2004_9.
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This article presents issues and methods used in teaching an African-American Psychology course. Theories about Afrocentrism, identity, education, family, and mental health as they relate to African Americans are discussed. This course adds diverse perspectives to the psychology curriculum.
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Chukwujekwu, Ejike Sam-Festus. "The problem of understanding and interpretation of African philosophy." RUDN Journal of Philosophy 24, no. 1 (December 15, 2020): 134–42. http://dx.doi.org/10.22363/2313-2302-2020-24-1-134-142.
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This article is devoted to the problem of interpretation and understanding of African philosophy as a phenomenon of intercultural communication. It is a question of the presence of stereotypes in perception and assessments of African philosophy: from the assertion of its interiority and non-philosophical character to the propaganda of its primacy in the whole of world philosophy as the theorized core of spiritual life. The author also indentified the significant obstacle in the study of African philosophy and understanding of its status in the history of world philosophy. Also the article touched the importance of African revival, and the key factors to its revival, the idea of Afrocentrism was also been mentioned as the key solution for the African revival. In this work, ethnophilosophy is further considered as the source of the whole philosophy of Africa. Attention is also paid to the problem of misunderstanding and misinterpretation of African philosophy and culture in the framework of world or universal philosophy and science. Also in the article, issue of searching for African identity is being raised, the ideas and impacts of some African thinkers, also socio-political concepts such as Pan-Africanism, Negritude, African socialism, African humanism, Afrocentrism and others, which had a serious impact on African socio-political life were also identified. The diversity of ethnic cultures, and its roles in the black continent were mentioned, and as well, emphasis on ethical issues, religions representations and superstitions.
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Nweke, Kizito Chinedu. "The Renaissance of African Spiritualities vis-à-vis Christianity: Adopting the Model of Mutual Enrichment." Studies in Religion/Sciences Religieuses 48, no. 2 (June 2019): 237–57. http://dx.doi.org/10.1177/0008429819830360.
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Christianity has been dominant in many parts of Africa especially since its colonial contact. Recently, however, there is a surge of interest in reviving indigenous spiritualities among Africans, both in Africa and in the diaspora. In Lagos, Nigeria, for example, shrines compete with churches and mosques for adherents and positions. Among the Igbos, a form of convenient interreligiousness has been developed in the society. When issues of practical expediency arise, the Christian would have the option of referring back to his/her traditional religion. Beyond Africa, the rise of African spiritualities has become conspicuous. For various reasons, ranging from Afrocentrism to anti-religious tendencies to the popular religions, from racial animosity to politico-economic ideologies, a lot of people, Africans and non-Africans, are embracing the neo-African spiritualities. This article is a study addressing this revival, by critically analyzing the reasons for its re-emergence, the challenges that have accompanied the revival and the implications of it in the Christian–African spirituality relationship. Can this renaissance in African spirituality bring forth or support a renaissance in Africa? Africa has about 450 million Christians, about 40% of the continent’s population. People of African origin equally make up a good number of Christians outside Africa. In other words, Christianity is decisive, ideologically and structurally, not just as a religion but also in the socio-political life of Africans. Finding a way to harmonize Christianity and African spiritualities, especially in the face of this renaissance, for the growth of Africa, is the aim of this article. Hence, it suggests the model of “Mutual Enrichment.”
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Felder, Cain Hope. "Afrocentrism and Biblical Authority." Theology Today 49, no. 3 (October 1992): 357–66. http://dx.doi.org/10.1177/004057369204900307.
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“Throughout Western history, the authority of the Bible has been predicated upon the tacit assumption of the preeminence of European cultures as somehow the most suitable and, thus, the most reliable ‘bearers of the tradition'—a tradition that has been passed on and otherwise shared with the Americas and Asia. Especially in the modern period, the attitude developed that African Americans, Afro-Asiatics, Asians, and Hispanics were quite secondary to the ancient biblical narratives. The Europeans and Euro-American church and academy historically and unevenly struggled to speak and, sometimes, to write with a vision of universalism and inclusiveness, but, actually, the church and academy thought and practiced particularity and exclusiveness without reference to the authority of what the biblical authors thought or did in their ancient contexts. Recent studies, however, help us to appreciate the biblical world as being, as one title indicates, Before Color Prejudice.”
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Ojukwu, Emmanuel C., and Chuka Enuka. "Between Magnanimity and Malevolence: Nigeria’s Commitment to South Africa’s Political Freedom in the Lens of Reciprocity." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 64–86. http://dx.doi.org/10.4314/ujah.v21i2.4.
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The history of South Africa’s long walk to political freedom is dotted with Nigeria’s undaunted commitment and involvement, propelled by Nigeria’s Afrocentric foreign policy stance. This study therefore, demonstrates Nigeria’s concern for Africa’s political liberation, and in particular, presents Nigeria’s commitment to South Africa’s struggle for political freedom during the colonial years. It adopts the secondary method of data collection, and borrows from the conceptual framework and doctrinal provisions of reciprocity to weigh South Africa’s attitude towards Nigeria’s commitment to her (South Africa’s) political emancipation. Passing Nigeria’s involvement in South Africa’s liberation struggle and South Africa’s treatments of Nigeria through the critical lens of historical and theoretical analysis, this study makes a finding that Nigeria’s magnanimity to South Africa is at variance with South Africa’s response to Nigeria. The study recommends that Nigeria’s relations with her African brothers, informed by her foreign policy of Afrocentrism, should reflect reciprocity. In sum, that in her foreign relations, Nigeria should treat as she is treated.
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Pierre, Jemima. "African Diaspora Studies and the Lost Promise of Afrocentrism." Transforming Anthropology 28, no. 2 (October 2020): 126–29. http://dx.doi.org/10.1111/traa.12190.
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Mabasa-Manganyi, Rachel Basani, and Mohammed Xolile Ntshangase. "The path to decoloniality: A proposal for educational system transformation." Interdisciplinary Journal of Education Research 3, no. 1 (March 26, 2021): 56–65. http://dx.doi.org/10.51986/ijer-2021.vol3.01.06.
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It was observed that in all circles of discussion, Africans talk about decolonisation and turning away from systems that favour the West in disfavour of Africans. Thinkers like Molefi K. Asante, Chukwunyere, and others have approached this matter of decolonisation at an angle of Afrocentrism. They intend to present African views from an undiluted African perspective. However, within that struggle, it is quite noticeable that the African basic education system has not done sufficient work to decolonise the presentation of African thoughts. There is a noticeable overrating of foreign languages like English and Afrikaans in terms of subjects or modules taught in South African schools and tertiary institutions. As it is, Sciences national papers are delivered to schools written in two languages, which are not aboriginal in Africa, i.e. English and Afrikaans, regardless of the province where they are delivered to. Within that backdrop, it becomes questionable whether African language practitioners are incapable of producing tools to Africanize the language of learning or the colonial languages refuse to forsake the African educational system. This conceptual study is set forth to explore decoloniality in the education sector and argue for the use of African languages as a mode of instruction in learning and promoting them to be at the same level of honour as those overvalued western languages. In this study, analytic critical theory is used to apply criticality and rationality, which guided the researchers to be more inclined towards reason than emotionality over this dire issue.
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Moses, Wilson J. "Eurocentrism, Afrocentrism, and William H. Ferris's the African Abroad, 1911." Journal of Education 173, no. 1 (January 1991): 76–90. http://dx.doi.org/10.1177/002205749117300103.
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Haslip-Viera, Gabriel. "Afrocentrism and the Peopling of the Americas." Ethnic Studies Review 19, no. 2-3 (June 1, 1996): 129–40. http://dx.doi.org/10.1525/esr.1996.19.2-3.129.
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This essay focuses on a theory of human development that has been promoted aggressively by a group of Afrocentrists in recent years - that the Western Hemisphere was first populated by “Africoids” or “Black” people who came to the Americas by way of Asia and the Bering Straits with little or no change in their physical or racial characteristics. As discussed in this article, the theory has no support in the evidence collected by scientists in various fields. The essay focuses on the basic claims and methods used by the Afrocentrists to support their theory, including their misuse or misinterpretation of mostly outdated scholarship produced in Europe and the United States during the late nineteenth and early twentieth centuries. A brief concluding section makes reference to the potential repercussions of this theory on relations between African Americans, Native Americans and Latinos of Native American and part Native American background.
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Mittelman, James H. "A Better Intellectual Community Is Possible: Dialogues with Ali A. Mazrui." African Studies Review 57, no. 1 (April 2014): 153–70. http://dx.doi.org/10.1017/asr.2014.11.
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Abstract:To probe the changing roles and responsibilities of intellectuals, this article explores the world of Ali Mazrui, one of Africa’s best-known scholars. Mazrui’s lifelong work spans the entire postcolonial period, and offers a prism for viewing African studies. Methodologically, this intellectual ethnography stages dialogues between Mazrui and other leading thinkers who have examined the nexus of knowledge and power. More specifically, Mazrui engages in controversies on complex issues such as Afrocentrism, religiosity, gender, and youth. Debates with his critics address fundamental questions facing Africa: grappling with social transformation, expanding policy space, and building ladders of development.
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Biernaczky, Szilárd. "What Shall We Think About an Afrocentric Vision?" Afrika Tanulmányok / Hungarian Journal of African Studies 13, no. 5. (January 20, 2021): 82–92. http://dx.doi.org/10.15170/at.2019.13.5.6.
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This essay was originally a lecture given in Hungarian in Pécs, Hungary, at a conference on African Globalities/Global Africans, the 4th Pécs African Studies Conference on June 9-10, 2016. It starts its analysis with the ancient Greeks, since when, and even more so since Hegel, we have known that in the fields of both thinking and actions, along theses and antitheses, then with luck, along syntheses, “welter” the phrasing of notions and conceptions and the debates over them as well as everyday and historical events. We also know that syntheses many times are born with difficulty. What is more, in many cases, series of theses and antitheses get to grips with each other for a long period of time without the hope of creating a synthesis. And of course, to open the gates elsewhere: this old-world syllogism, as a reflective model, is not sufficient for the interpretation of the realistic and mental entity that inundates us. However, nowadays we can pick up on the specific mental-interpretational ideology that stands out in the form of this model whose essence is Afrocentrism set against the Eurocentric approach (Biernaczky, 2017). This is discussed in the paper.
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DE MORAES FARIAS, P. F. "AFROCENTRISM: BETWEEN CROSSCULTURAL GRAND NARRATIVE AND CULTURAL RELATIVISM History in Black: African-Americans in Search of an Ancient Past. By YAACOV SHAVIT. London: Frank Cass, 2001. Pp. xxii+422. £45 (ISBN 0-7146-5062-5); £19.50, paperback (ISBN 0-7146-8126-0). Afrocentrismes: l'histoire des Africains entre Egypte et Amérique. Edited by FRANÇOIS-XAVIER FAUVELLE-AYMAR, JEAN-PIERRE CHRÉTIEN and CLAUDE-HÉLÈNE PERROT. Paris: Karthala, 2000. Pp. 402. No price given (ISBN 2-84586-008-0). The Painful Demise of Eurocentrism: An Afrocentric Response to Critics. By MOLEFI KETE ASANTE. Trenton NJ and Asmara, Eritrea: Africa World Press, 1999. Pp. xvii+128. No price given (ISBN 0-86543-742-4); £13.99, paperback (ISBN 0-86543-743-2). We Can't Go Home Again: An Argument about Afrocentrism. By CLARENCE E. WALKER. Oxford: Oxford University Press, 2001. Pp. xxxv+172. £18.99; $25 (ISBN 0-19-509571-5)." Journal of African History 44, no. 2 (July 2003): 327–40. http://dx.doi.org/10.1017/s002185370200840x.
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A balanced approach to the subject of these books may be constructed from some of the points made by the African American historian W. J. Moses, in his erudite and insightful study of folk historiography. First, though there have been attempts to provide single definitions of it, ‘Afrocentrism’ is not a monolithic doctrine, but a label covering a range of opinions and themes (not all of which are discussed by the four works listed above). In the United States (and now elsewhere, too), the label extends over aspects of popular culture as well as stances taken by individual academics and by some university departments. And desktop publishing and the internet have created new opportunities for the diffusion and ramification of Afrocentric ideas. Second, it is no wonder that the sheer irrationality of white racism generated, in return, writings that can be ‘sometimes quaint, sometimes fantastic’. Third, arguments for the blackness of the Ancient Egyptians were lent topicality by prejudiced assumptions that, by definition, black Africans could not be creators of ‘civilization’ either in the past or in the present day. In the United States, moreover, such arguments were taken up ‘at a time when “one drop of Negro blood” was enough to make even the whitest person a Negro’. None the less racial classifications of, say, nineteenth-century America cannot be transferred to ‘Neolithic Egyptians or Ethiopians’. Fourth, the body of ideas now labelled ‘Afrocentric’ has a long and complex genealogy, in which white (often Jewish, like Franz Boas and Melville J. Herskovits) and black (and ‘mulatto’) scholars have all participated. Finally, that body of ideas famously includes traditions that reconcile assimilation to Western culture with separation from it in seemingly paradoxical ways.
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Brauer-Benke, József. "Afrikai citerák." Afrika Tanulmányok / Hungarian Journal of African Studies 14, no. 3-4. (January 30, 2021): 47–73. http://dx.doi.org/10.15170/at.2020.14.3-4.3.
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A general historical survey of African zither types cannot fail to highlight the disproportionalities brought about in the study of Africa by the essentialistic ideology of Afrocentrism. Thus the widely known videoclip of the 1987 hit Yé-ké-yé-ké by the late Mory Kante (d. 22nd May 2020), musician and composer of Guinean Mandinka origin has allowed millions to experience the kora harp lute with which he accompanied his song and popularized this instrument as well as the musical tradition of the West African griots, while the obviously related mvet harp zither is scarcely known today. This despite the fact that both the latter instrument type and its specialists, the mbomo mvet master singers, played a very similar role in the cultures of the Central African chiefdoms, as did the nanga bards playing the enanga trough zither in the East African kingdoms. Another important and interesting historical insight provided by a careful morphological and etymological analysis of African zither types and their terminology that takes comparative account of South and Southeast Asian data and ethnographic parallels concerns the possibility of borrowings. Thus stick and raft zither types may well have reached the eastern half of West Africa and the northeastern part of Central Africa – several centuries prior to the era of European geographical explorations – owing to population movements over the Red Sea. It seems therefore probable that the African stick bridges harp zithers (in fact a sui generis instrument type rather than a subtype of zithers) developed from South Asian stick zither types. On the other hand, tube zithers and box zithers – fretted-enhanced versions of the stick zither – certainly reached Africa because of the migration of Austronesian-speaking groups over the Indian Ocean, since their recent ethnographic analogies have survived in Southeast Asia as well. By contrast types of trough zither, confined to East Africa, must have developed in Africa from box zither types, which are based on similar techniques of making the strings tense. The hypothesis of African zither types having originated from beyond the Indian Ocean is further strengthened by the absence of these instruments in such regions of Sub-Saharan Africa as the Atlantic coast of West Africa as well as in Northeast, Southwest and South Africa. Thus the historical overview of African zither types also helps refute the erroneous idea that prior to the arrival of European explorers and colonizers the continent was isolated from the rest of the world. In fact seafaring peoples such as the Austronesians, Chinese, Indians, Arabs and Persians did continually reach it, bringing with them cultural artifacts, production techniques and agricultural products among other things, which would then spread over large distances along the trade routes over Africa.
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Mpofu, William Jethro. "Coloniality in the Scramble for African Knowledge: A Decolonial Political Perspective." Africanus: Journal of Development Studies 43, no. 2 (March 10, 2017): 105–17. http://dx.doi.org/10.25159/0304-615x/2305.
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The scramble to describe Africa, and to name the African condition in the global information and knowledge economy is a colossal enterprise whose stampede is as suffocating as the Berlin Conference of 1884 that saw Africa being sliced up into convenient pieces of colonies, to be shared among the self-appointed masters of the universe. A bold assumption of this paper is that all powers, be they dominating or liberating, are accompanied by complementing knowledges. The resistance to Eurocentric knowledge of Africa by scholars and intellectuals in the African academy is as sweaty and as bloody as the nationalist and pan-Africanist battles that dethroned judicial colonialism in Africa and liquidated administrative apartheid in South Africa. Colonialism was accompanied by colonial knowledge of Africa, consequently Afrocentric activists and scholars are generating decolonial African knowledge in resistance and negation to coloniality, which is a power that is the oxygen of colonialism and which lives after colonialism has died. Combative Afrocentric schools of thought such as Afrikology, Afrocentricism, negritude, bolekaja criticism and decolonial thought have been generated by thinkers and philosophers in the global South to contest the Eurocentric domineering epistemologies on Africa. Decolonial thought and its view on ‘unthinking’ Eurocentric epistemologies on Africa is used to unpack the hidden elements of coloniality in the scramble for African knowledge.
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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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김광수. "Historical contextualization of Pan-Africanism viewed from the perspective of Afrocentrism: based on South Africa’s African Renaissance." Journal of Foreign Studies ll, no. 35 (March 2016): 383–418. http://dx.doi.org/10.15755/jfs.2016..35.383.
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Mabvurira, Vincent. "Making sense of African thought in social work practice in Zimbabwe: Towards professional decolonisation." International Social Work 63, no. 4 (August 31, 2018): 419–30. http://dx.doi.org/10.1177/0020872818797997.
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The problem with current social work practice in Africa is that following its development in the West, it came to Africa grounded in values and ideologies stemming from capitalism, social Darwinism, the protestant ethic and individualism, all of which are un-African. Western ideas permeated social work institutions despite the ethical conflicts between traditional African cultures and values and the Western Judeo-Christian norms on which social work was based. Despite the political independence of most African countries, the profession has remained stuck in Western methods, values, principles and standards. Some of the traditional social work principles seem alien in African contexts. The social work principle of individualisation, for example, is un-African as it promotes individualism and yet life in Africa is communal. The content used in social work education and training in most institutions in Zimbabwe originated from elsewhere outside the African continent and as a result does not respect Africana values, beliefs, mores, taboos and traditional social protection systems. As it stands, social work in Zimbabwe in particular is a ‘mermaid’ profession based on Western theory but serving African clients. If social work in Africa is to decolonise, practitioners should have an understanding of and respect for African beliefs and practices. This is mainly because there is no clear separation between the material and the sacred among indigenous African people. This article therefore challenges African scholars to generate Afrocentric knowledge that should be imparted to African students for them to be effective in the African context. Afrocentric social work should be based on, improve and professionalise traditional helping systems that were in place prior to the coming of the Whites to the African continent.
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van Gorder, Christian. "Beyond the Rivers of Africa: The Afrocentric Pentecostalism of Mensa Otabil." Pneuma 30, no. 1 (2008): 33–54. http://dx.doi.org/10.1163/157007408x287768.
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AbstractMensa Otabil is an African Pentecostal who has developed an Afrocentric focus as a way of responding to the initiatives and interest that face today's growing African Pentecostal church. Otabil warns African Americans that questions of their relationship with Africa must be addressed. Perhaps Otabil's legacy will be his most immediate role of a motivational speaker and encourager for progress in a part of the world that has been drowned with both internal and external projections of pessimism. What is certain is that Mensa Otabil believes in a Pentecostal faith which is able to speak to Africa's social needs. His conviction is rooted in his conviction that the inherent strength of the great people of Africa is yet to be fully released.
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Mogoboya, M. "An Afrocentric Re-storying of Africa’s Struggle for Emancipation in Ngugi’s Selected Novels." Journal of African Languages and Literary Studies 2, no. 1 (April 1, 2021): 117–30. http://dx.doi.org/10.31920/2633-2116/2021/v2n1a6.
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The story of African liberation struggle has, over many years, been related in a colonial and neo-colonial manner by the imperial powers, with Africa delineated as a dark continent and Europe as a civilised one. This article, therefore, strives to disrupt this oppressive narrative by painting the correct version through Ngugi's A Grain of Wheat (1967) (AGW) and Matigari (1987). Kenya is used as a microcosm of the entire Africa in these novels. Furthermore, the study is a qualitative recounting of the African liberation struggle which is underpinned by Afrocentricity as an emancipatory theoretical strand. Purposive sampling, guided by exploratory research design, was employed to select the two texts by Ngugi because of their appositeness to the study. Narrative textual analysis was used to interpret the two novels as primary data. Ngugi conscientises Africans about their African liberation history in order for them to cultivate a true African identity (Biko,1978).
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Shai, Kgothatso Brucely, and Olusola Ogunnubi. "[South] Africa's Health System and Human Rights: A Critical African Perspective." Journal of Economics and Behavioral Studies 10, no. 1(J) (March 15, 2018): 69–77. http://dx.doi.org/10.22610/jebs.v10i1(j).2090.
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For more than two decades, 21st March has been canonised and celebrated among South Africans as Human Rights Day. Earmarked by the newly democratic and inclusive South Africa, it commemorates the Sharpeville and Langa massacres. As history recorded, on the 21st March 1960, residents of Sharpeville and subsequently, Langa embarked on a peaceful anti-pass campaign led by the African National Congress (ANC) breakaway party, the Pan Africanist Congress of Azania (PAC). The pass (also known as dompas) was one of the most despised symbols of apartheid; a system declared internationally as a crime against humanity. In the post-apartheid era, it is expectedthat all South Africans enjoy and celebrate the full extent of their human rights. However, it appears that the envisaged rights are not equally enjoyed by all. This is because widening inequalities in the health-care system, in schooling, and in the lucrative sporting arena have not been amicably and irrevocably resolved. Furthermore, it is still the norm that the most vulnerable of South Africans, especially rural Africans, find it difficult, and sometimes, impossible to access adequate and even essential healthcare services. Central to the possible questions to emerge from this discourse are the following(i) What is the current state of South Africa’s health system at the turn of 23 years of its majority rule? (ii) Why is the South African health system still unable to sufficiently deliver the socioeconomic health rights of most South African people? It is against this background that this article uses a critical discourse analysis approach in its broadest form to provide a nuanced Afrocentric assessment of South Africa’s human rights record in the health sector since the year 1994. Data for this article is generated through the review of the cauldron of published and unpublished academic, official and popular literature.
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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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Igboin, Benson Ohihon. "TRADITIONAL LEADERSHIP AND CORRUPTION IN PRE-COLONIAL AFRICA: HOW THE PAST AFFECTS THE PRESENT." Studia Historiae Ecclesiasticae 42, no. 3 (November 15, 2016): 142–60. http://dx.doi.org/10.25159/2412-4265/228.
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There are two popular schools of thought about corruption in pre-colonial Africa – the Afrocentric view and that of decolonisation. The latter argues that there were corrupt practices broadly defined in pre-colonial Africa, since corruption is a universal concept. It further argues that many traditional African leaders were and are still corrupt, independent of colonial influence. Therefore, they could not be insulated from corruption. The Afrocentric school argues that pre-colonial African leaders were responsible and responsive to their subjects and avoided corruption as much as possible. It maintains that traditional African leaders in the pre-colonial period could hardly be said to be corrupt, because of the communal spirit that guided their operation. This paper critically examines both views and posits that corrupt practices as a human rights violation were present in pre-colonial Africa and still resonate in post-colonial Africa.
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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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Mũkonzi Mũsyoki, John. "Role of Kiswahili in Furthering an Afrocentric Ethos." Connections: A Journal of Language, Media and Culture 1, no. 1 (November 5, 2020): 12–20. http://dx.doi.org/10.29173/connections15.
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This paper examines how Kiswahili as a major African language promotes African agency. The theoretical framework of the inquiry situates language at the centre of the attempt to promote an Afrocentric ethos within the context of decolonization while speaking to the dominant national identity in Africa. The arguments that shape and propel this paper invite us to consider how linguistic reclamation can help us subvert the dominant perception of the position of the African within the growing discourse of globality.
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Smart, Benjamin T. H. "Practicing Afrocentric Ethical Teaching." Teaching Philosophy 43, no. 2 (2020): 179–99. http://dx.doi.org/10.5840/teachphil202035119.
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Slowly, we are gaining a deeper understanding of the persisting psychological trauma experienced by students at colonial universities, and beginning to recognize that the Eurocentric curricula and pedagogies must change if students such as the “born-frees” in post-Apartheid South Africa are to flourish. In this article, I present a sub-Saharan African concept of “the ethical teacher,” and use this to ground a “ubiquitous action-reaction” teaching model. I use these concepts to develop a decolonized pedagogy – a teaching methodology that avoids a number of harmful colonial teaching practices in philosophy. I suggest a number of novel ways of accommodating a “decolonized education” with a view to inspiring teachers of philosophy in colonial countries globally. I propose a new, malleable pedagogical model that is particularly useful in the colonial context, since its uniqueness lies in the African ethical framework that grounds it. However, I contend that philosophy educators globally will benefit from taking the principles proposed in this article seriously.
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Dastile, Nontyatyambo P. "Beyond Euro-Western dominance: An African-centred decolonial paradigm." Africanus: Journal of Development Studies 43, no. 2 (March 10, 2017): 93–104. http://dx.doi.org/10.25159/0304-615x/2304.
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In search for Africa’s solutions to solve African-centred problems, an African-centred paradigm provides a starting point towards knowledge generation. Africans continue to be confronted with models and paradigms that are export-oriented in a quest to serve as import substitutions for explaining obstacles prevalent on the African continent. Faced with this realisation, hegemonic discourses abound, which only serve to misdiagnose prevailing problems. Thus, when African scholars compare realities with Euro-Americans, there is a glaring consensus to move towards an adoption of more centred paradigms to respond to the poverty of existing theoretical formulations. This article therefore proposes an African-centred decolonial paradigm in response to Kwasi Wiredu’s call for ‘Africa, know thyself’. Though albeit not prescriptive, the author seeks to map out the contours of an African-centred decolonial paradigm predicated on three existing paradigms. Firstly: the Afrocentric paradigm proposed by Molefe Kete Asante. Secondly: the pillars of Africanity as a combative methodology and paradigm proposed by Archie Mafeje. Thirdly, Afrikology is discussed, which emphasises a universal transdisciplinary approach. Based on these three paradigms, the author posits that if Africans want to play a much larger role in knowledge generation that is responsive to human needs and existential problems, an African-centred decolonial paradigm offers a multi-transdisciplinary framework, which may be used to foreground African scholarly endeavours.
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Moreroa, M. C., and M. B. Rapanyane. "A Growing Outcry of Gender-based Violence and Gender Inequality in South Africa : An Afrocentric Perspective." African Journal of Gender, Society and Development (formerly Journal of Gender, Information and Development in Africa) 10, no. 2 (June 1, 2021): 7–24. http://dx.doi.org/10.31920/2634-3622/2021/v10n2a1.
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The two practices of gender inequality and gender-based violence (GBV) are not peculiar to South Africans, as they also affect the African continent and the Global world in different shapes and forms. Whatever happens, when these two unacceptable behaviours and/ practices take form, women often end up being discriminated, sidelined and violated. Against this backdrop, this paper analyses the state of gender inequality and GBV in South Africa and finds common features which exist between the two. The central narrative of this paper is that the two notions are, at a very faster pace, becoming subjects of considerable debate and concern. This paper argues that the two notions have depressing effects on South African women. Afrocentricity is adopted in this paper in order to relevantly and positionally reflect on the central objective.
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Misia, M. M. Kadenyi, and Michael Kariuki. "Pedagogy of Sagacity." Msingi Journal 1, no. 2 (August 1, 2018): 120–42. http://dx.doi.org/10.33886/mj.v1i2.48.
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Philosophy of education is a compulsory course in teacher education in Africa. African scholars have observed that this course is predominantly approached from Western pedagogical perspective hence alienating African students of education. There is lack of African pedagogy responsive to the African context of education as noted by a national commission on education in Kenya. This calls for a search for African pedagogy to instigate paradigm shift from Western pedagogy to Afrocentric pedagogy. Sage Philosophy,a trend in African Philosophy is analyzed in this study in attempt to develop African pedagogy. The method used is philosophical argument based on critical conceptual analysis. The study findings result in an African pedagogy described as ‘pedagogy of sagacity’ which is proposed as an African approach to philosophy of education. The thesis of this essay is that trends in African philosophy should influence pedagogical theorizing of education in Africa.
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Aju, Oluseyi, and Eshani Beddewela. "Afrocentric Attitudinal Reciprocity and Social Expectations of Employees: The Role of Employee-Centred CSR in Africa." Journal of Business Ethics 161, no. 4 (November 14, 2019): 763–81. http://dx.doi.org/10.1007/s10551-019-04346-x.
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AbstractIn view of the limited consideration for Afrocentric perspectives in organisational ethics literature, we examine Employee-Centred Corporate Social Responsibility (EC-CSR) from the perspective of Afrocentric employees’ social expectations. We posit that Afrocentric employees’ social expectations and the organisational practices for addressing these expectations differ from conventional conceptualisation. By focusing specifically upon the psychological attributes evolving from the fulfilment of employees’ social expectations, we argue that Afrocentric socio-cultural factors could influence perceived organisational support and perceived employee cynicism. We further draw upon social exchange theory to explore rational reciprocity (i.e. attitude and behaviour) evolving from the fulfilment and breach of employees’ social expectations at work. Contrary to the rational norm of reciprocity, we identify a reciprocity norm within which the breach of employees’ social expectations could in fact engender positive reciprocity rooted in esan reciprocity ideology—an ideology that emerged from the ethical tradition of the Yoruba people from Nigeria, West Africa. Overall, our paper elucidates the implications of Afrocentric peculiarities for employees’ social exchange within the African workplace, thus extending the present understanding in this regard.
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Ndubuisi, Nwafor, and Mukoro Benjamin Onoriode. "ICC and Afrocentrism: The Laws, Politics and Biases in Global Criminal Justice." Groningen Journal of International Law 6, no. 1 (August 31, 2018): 146. http://dx.doi.org/10.21827/5b51d55740ab8.
Full textAbstract:
The International Criminal Court (ICC) was established to prosecute the most serious crimes of concern to the international community as a whole. However, since its inception, the Court has been wholly focused on Africa in terms of indictments and trials. This has led many Africans, including state leaders, to question the integrity of the Court. While most explanations of the ICC’s focus on Africa have bordered on the political, this work attempts to find out the reason for the Court’s slant towards Africa in the very Statute by which it was established. Therefore, this paper finds that of the four broad crimes that the ICC has jurisdiction to try, three (crimes against humanity, war crimes and genocide) are more likely to occur in Africa, while the fourth (the crime of aggression), will more likely be perpetrated by or at the instigation of individuals in powerful States.
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King, William R., Stephen T. Holmes, Martha L. Henderson, and Edward J. Latessa. "The Community Corrections Partnership: Examining the Long-Term Effects of Youth Participation in an Afrocentric Diversion Program." Crime & Delinquency 47, no. 4 (October 2001): 558–72. http://dx.doi.org/10.1177/0011128701047004004.
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Using Afrocentric techniques has recently emerged as a promising way of delivering services to African Americans. Briefly, a number of authors have argued that African Americans are better served, especially by substance abuse services, when service delivery utilizes Afrocentric techniques. This study reports an evaluation of an Afrocentric treatment program for male, juvenile, felony offenders in one city. The evaluation uses a two-group, quasi-experimental design to compare the 281 African American youths in the Afrocentric treatment program (called the Community Corrections Partnership) with a comparison group of 140 probation youths. Overall, the youths assigned to the Afrocentric treatment program performed slightly better than the probationers on 4 out of 15 measures of juvenile and adult criminality.
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Bergo, Bettina. "The Afrocentric ‘Copernican Revolution’." CLR James Journal 25, no. 1 (2019): 39–58. http://dx.doi.org/10.5840/clrjames2019121162.
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This article summarizes the Afro-centric ‘Copernican Revolution’ of Cheikh Anta Diop between 1960 and 1974, the dates on which he defended his thesis on the African identity of Egypt (Kemet and Nubia) and argued his thesis, with Théophile Obenga, before the UNESCO Cairo Conference on the “General History of Africa.” I discuss both the unhappy reception, by European Egyptologists and others, of Diop’s ground-breaking, multidisciplinary research, as well as its gradual spread, among others, to Diasporic thinkers. One such thinker, Marimba Ani (who expressly acknowledges her debt to Diop’s revolutionary demonstrations) took a further step by rethinking, in Africanist terms, the philosophical bases underlying the unfolding of what she probatively shows is the European (or western) Asili (Kiswahili for an overarching way of living or cultural source), as exemplified in its patterns of thought and affective-ideological patterns. I attempt to show, here, how Ani inherits and prolongs Diop’s “Copernican” displacement.
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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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Caesar, Tiffany. "PAN-AFRICANISM AND EDUCATION : AN EXPLORATORY STUDY OF AFRICAN CENTERED SCHOOLS IN CAMEROON AND SOUTH AFRICA." Commonwealth Youth and Development 14, no. 2 (March 28, 2017): 92–108. http://dx.doi.org/10.25159/1727-7140/1922.
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“Umuntu Ngumuntu Ngabantu” translates into a person is a person because of people. There is an idea of unity in this frequently used Zulu proverb that is posted boldly next to the Afrocentric logo on the African Union International School (AUIS) website in Midrand South, Africa. All these words are factors within Pan-Africanism, and AUIS is more than an international school in South Africa, but it is one of two schools created by the African Centered Educational Foundation (ACE). The other school is called the African American Academy in Douala, Cameroon. Under the auspice of ACE, both schools share a very special mission implied within its vision that includes an education for the African Renaissance. Through a content analysis, this paper will illustrate how the African Centered Education Foundation represents Pan-Africanism through the institutionalization of African Centered Education illustrated by their technological media (school websites, facebook, online articles), educational tools (brochures, teacher evaluations, lesson plans, teacher’s introduction package), and their African diaspora volunteer teacher program.
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Bitrus, Ibrahim S. "God Who Curses is Cursed." Journal of Law, Religion and State 6, no. 1 (March 6, 2018): 29–48. http://dx.doi.org/10.1163/22124810-00601002.
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Using historical critical methods of interpretation, many Western and African scholars have dismissed the use of imprecation in Africa as an incantatory, uncritical, and above all, unwholesome Christian practice. But using an Afrocentric method of interpretation, I argue that African Christians’ use of imprecation is a legitimate Christian prayer that is consistent with God’s character of retributive justice, regardless of its unwholesomeness. For many African Christians, to imprecate is to participate in the ongoing and eschatological reality of God’s holy indignation, and judgment against systemic forces of oppression, injustice, and impunity perpetrated by the powers of the enemy.
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Heuser, Andreas. "Memory Tales: Representations of Shembe in the Cultural Discourse of African Renaissance." Journal of Religion in Africa 35, no. 3 (2005): 362–87. http://dx.doi.org/10.1163/1570066054782315.
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AbstractThe discourse on African Renaissance in South Africa shapes the current stage of a post-apartheid political culture of memory. One of the frameworks of this negotiation of the past is the representation of religion. In particular, religious traditions that formerly occupied a marginalised status in Africanist circles are assimilated into a choreography of memory to complement an archive of liberation struggle. With respect to one of the most influential African Instituted Churches in South Africa, the Nazareth Baptist Church founded by Isaiah Shembe, this article traces an array of memory productions that range from adaptive and mimetic strategies to contrasting textures of church history. Supported by a spatial map of memory, these alternative religious traditions are manifested inside as well as outside the church. Against a hegemonic Afrocentrist vision, they are assembled from fragments of an intercultural milieu of early Nazareth Baptist Church history.
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Shai, Kgothatso Brucely, and Olusola Ogunnubi. "[South] Africa’s Health System and Human Rights: A Critical African Perspective." Journal of Economics and Behavioral Studies 10, no. 1 (March 15, 2018): 69. http://dx.doi.org/10.22610/jebs.v10i1.2090.
Full textAbstract:
For more than two decades, 21st March has been canonised and celebrated among South Africans as Human Rights Day. Earmarked by the newly democratic and inclusive South Africa, it commemorates the Sharpeville and Langa massacres. As history recorded, on the 21st March 1960, residents of Sharpeville and subsequently, Langa embarked on a peaceful anti-pass campaign led by the African National Congress (ANC) breakaway party, the Pan Africanist Congress of Azania (PAC). The pass (also known as dompas) was one of the most despised symbols of apartheid; a system declared internationally as a crime against humanity. In the post-apartheid era, it is expectedthat all South Africans enjoy and celebrate the full extent of their human rights. However, it appears that the envisaged rights are not equally enjoyed by all. This is because widening inequalities in the health-care system, in schooling, and in the lucrative sporting arena have not been amicably and irrevocably resolved. Furthermore, it is still the norm that the most vulnerable of South Africans, especially rural Africans, find it difficult, and sometimes, impossible to access adequate and even essential healthcare services. Central to the possible questions to emerge from this discourse are the following(i) What is the current state of South Africa’s health system at the turn of 23 years of its majority rule? (ii) Why is the South African health system still unable to sufficiently deliver the socioeconomic health rights of most South African people? It is against this background that this article uses a critical discourse analysis approach in its broadest form to provide a nuanced Afrocentric assessment of South Africa’s human rights record in the health sector since the year 1994. Data for this article is generated through the review of the cauldron of published and unpublished academic, official and popular literature.
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Simangaliso Kumalo, R. "Educating for Social Holiness in Institutions of Higher Education in Africa: Toward an Innovative Afrocentric Curriculum for Methodist Theological Education." Holiness 6, no. 1 (January 1, 2020): 21–34. http://dx.doi.org/10.2478/holiness-2020-0004.
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Abstract In 2016, South Africa saw student and staff protests calling for the decolonisation of the teaching curriculum in institutions of Higher Education. Although these protests were centred in public universities, the issue of decolonisation also affects private institutions such as seminaries that need to transform curricula from being permeated with Western idealism to being authentically African. This article explores this issue for Methodist theological education. It argues that decolonisation affects not only the content of the teaching curriculum but also matters such as staffing and curriculum development. Its focus is to develop ways of implementing an Afrocentric curriculum in African Methodist seminaries.
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Mlambo, Daniel N., Victor H. Mlambo, and Mandla A. Mubecua. "The Rise of Chinese Investments in Africa: For Whose Benefit?" Journal of Economics and Behavioral Studies 10, no. 4(J) (September 14, 2018): 81–87. http://dx.doi.org/10.22610/jebs.v10i4(j).2409.
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Ever since China’s rise as a global superpower, there have been numerous debates about its role in Africa both from an Afrocentric and Eurocentric perspective. This is while some view its presence in Africa as that of a donor because of its growing investments, others are not entirely convinced and see China’s rising footprints in Africa as another colonialist state in need of looting Africa its resources. By utilizing a qualitative methodology, this paper ponders Chinese investments in Africa with the view of assessing the drivers underpinning China-Africa relations and how this has been beneficial to both parties concerned. In this vein, the study shows that China-Africa engagements are not something new, their relations dates back for decades though became more prominent from the 1950s after the Bandung Conference. Since then, China has risen to be a prominent player with regards to investments in Africa. It has further established various institutes aimed at strengthening its grip as a noticeable state in Africa’s development and political landscapes. The paper concludes by outlining that China has in some way benefited Africa through its investments over the past few decades and these relations have been beneficial to both parties. However, it argues that for more prosperous relations moving forward, African leaders should utilize institutes such as the Forum on ChinaAfrica Cooperation (FOCAC) to articulate clear policies for their engagement(s) with China and to protect their small and fragile economies from cheap Chinese imports.
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Verharen, Charles C. "In and Out of Africa Misreading Afrocentrism." Présence Africaine 156, no. 2 (1997): 163. http://dx.doi.org/10.3917/presa.156.0163.
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