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Dissertations / Theses on the topic 'Afrocentrism'
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Mgbeadichie, Chike Francis. "The critical concept of Afrocentrism in Nigerian literature." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/21088.
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Since the early 1960s, Afrocentrism has been developed as a theory that resists forms of marginalisation of African peoples, places African culture at the centre of inquiry, and promotes African peoples as subjects rather than objects of humanity. However, as this thesis sets out to show, this theory has gained more ground as an anti-Eurocentric theory that liberates Africans from the margins of western domination and colonization. This project intends to challenge this limited critique of Afrocentrism. In ‘Afrocentrism: The Argument We’re Really Having’ [American Historical Review, 30 (1996), 202-39], Ibrahim Sundiata, a leading Afrocentrist, argues that ‘any theoretical move directed at erasing inscriptions of inequality, marginalisation and subjugation of any kind among African peoples could be classified as a version of the Afrocentric impulse.’ Extending Sundiata’s argument, this thesis situates the criticism of three insidious Nigerian traditions which marginalise and subjugate fellow Nigerians as Afrocentric discourse: i) the marginalisation of women, ii) the Osu caste system, and iii) the Oro festival and the tradition of ritual suicide. This project will redefine the theoretical concept of the Afrocentric discipline as a discourse that challenges both external and, importantly, internal forces of oppression in Africa. The study is divided into three chapters. The first examines and situates the discourse of Womanism in Flora Nwapa’s Efuru and Idu as an Afrocentric discipline. It exposes the sufferings and marginalisation of women in patriarchal Nigerian society. Through a critical evaluation of Nwapa’s use of myth, meta-fiction and, borrowing from Siga Jajne’s study, what I call ‘voice-throwing’ [‘African Women and the Category ‘WOMAN’ in Feminist Theory’ Proceedings at the Annual Conference of the African Literature Association, Ohio, March, 1995], I demonstrate how Nwapa creates a new world and an escape route for Nigerian women. If Afrocentrism is a discourse that offers a space to eradicate inequality of any kind within the African community, the critique of the subjugation of women in Nigeria, I argue, might be understood as a part of Afrocentrism. The second chapter attempts to critically analyse Chinua Achebe’s challenge of the Igbo tradition of the Osu caste system in Things Fall Apart and No Longer at Ease as an Afrocentric discourse. It analyses Achebe’s use of the literary technique of dualism and the critical engagement with questions of ‘form’ in his challenge of the Osu system. Through a close reading of these texts, I analyse Achebe’s position of the role of the intellectuals, the ‘voiceless’ situation of the Osu in Things Fall Apart, and the ‘voice-consciousness’ of the Osu in his short story, ‘Chike’s School Days.’ From the outset, this chapter maintains that Achebe’s first and second novels are criticial to the challenge of the Osu system. This is what makes these texts Afrocentric. The final chapter analyses Afrocentric interventions into the debilitating traditions of the Oro festival and ritual suicide in Adaora Ulasi’s Many Thing You No Understand, Wole Soyinka’s Death and the King’s Horseman and Duro Ladipo’s Oba Waja (The King is Dead). While there are continued practice of some traditional customs and social structures that oppress, marginalise and displace Africans, this thesis shows that there is need to redefine and extend the Afrocentric paradigm as a theory that critically challenges any internal system of oppression in Africa. Theorizing Afrocentrism in this way will therefore address the challenges of twenty-first century Africa.
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Schiller, Beate. "Between afrocentrism and universality : detective fiction by black women." Master's thesis, Universität Potsdam, 2004. http://opus.kobv.de/ubp/volltexte/2005/547/.
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This paper focuses on mysteries written by the Afro-American women authors Barbara Neely and Valerie Wilson Wesley. Both authors place a black woman in the role of the detective - an innovative feature not only in the realm of female detective literature of the past two decades but also with regard to the current discourse about race and class in US-American society.This discourse is important because detective novels are considered popular literature and thus a mass product designed to favor commercial instead of literary claims. Thus, the focus is placed on the development of the two protagonists, on their lives as detectives and as black women, in order to find out whether or not and how the genre influences the depiction of Afro-American experiences. It appears that both of these detective series represent Afro-American culture in different ways, which confirms a heterogenic development of this ethnic group. However, the protagonist's search for identity and their relationships to white people could be identified as a major unifying claim of Afro-American literature.
With differing intensity, the authors Neely and Wesley provide the white or mainstream reader with insight into their culture and confront the reader's ignorance of black culture. In light of this, it is a great achievement that Neely and Wesley have reached not only a black audience but also a growing number of white readers.
Im Mittelpunkt dieser Arbeit stehen die Detektivserien der afroamerikanischen Autorinnen Barbara Neely und Valerie Wilson Wesley. Die Blanche White Mysteries von Neely und die Tamara Hayle Mysteries von Wesley repräsentieren mit der Einführung der schwarzen Hausangestellten Blanche White als Amateurdetektivin und der schwarzen Privatdetektivin Tamara Hayle nicht nur hinsichtlich der innerhalb der letzten zwanzig Jahre erschienen Welle von Kriminalautorinnen mit weiblichen Detektiven eine Innovation, sondern auch bezüglich der mit diesen Hauptfiguren verbundenen Auseinandersetzungen mit Klassenstatus und Rassismus.
Die bisher erschienen Detektivromane beider Serien werden in dieser Arbeit im Hinblick auf ihre Präsentation der Erfahrungen der Afroamerikaner in den USA der 1990er Jahre untersucht. Da Detektivromane der Populärliteratur zugerechnet werden und entsprechend ihrer Befriedigung von Massenansprüchen "produziert" werden, war die Fragestellung, ob in den genannten Detektivserien diese Hinwendung zur Mainstreamkultur mit einer verringerten Darstellung der afroamerikanischen Probleme und Lebensweise verbunden ist. Bei der Analyse der Serien wurde deshalb der Entwicklung der Protagonistinnen als Detektivinnen und als schwarze Frauen sowie der Wirkung ihrer Erzählerstimme besondere Aufmerksamkeit geschenkt.
Die beiden Serien repräsentieren die afroamerikanische Kultur auf unterschiedlichen Erfahrungsstufen, woran erkennbar ist, dass die afroamerikanische Bevölkerung in den USA keine homogene Gruppe darstellt. Ausschlaggebend für das Erreichen des Anspruchs der Afroamerikaner an ihre Literatur scheint die Auseinandersetzung mit Fragen der Identitätsfindung der schwarzen Protagonistinnen und der Beziehungen zwischen Schwarzen und Weißen zu sein. Den Autorinnen gelingt es in unterschiedlichem Maße den weißen und somit Mainstream-Lesern nicht nur einen Einblick in ihre Kultur zu vermitteln, sondern vielmehr, sie direkt mit ihrer Ignoranz gegenüber dieser schwarzen Kultur zu konfrontieren. Neelys und Wesleys große Leistung ist, dass die Stimmen ihrer Protagonistinnen sowohl ein zahlreiches schwarzes als auch ein wachsendes weißes Publikum erreichen.
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Miller, Carla Denise. "Predictors of Drug Treatment Completion Among Black Women: A Black Feminist Intersectionality Approach." Diss., Virginia Tech, 2010. http://hdl.handle.net/10919/40339.
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This study used a national sample of substance abuse treatment centers to analyze predictors of drug treatment completion among a sample of black women compared to white women, white men, and black men. Data are drawn from the Treatment Episode Data Set - Discharges (TEDS-D) 2006, which is representative of treatment programs in 42 states and the District of Columbia. The sample consisted of black (n= 356,701) and whites (n=926,216). Results indicated that race, gender, and level of education (social class variable) all had statistically significant associations with drug treatment completion. That is, when compared to all the other respondents in the study, (i.e., black men, white women, and white males) black women were less likely to complete drug treatment. This study also found that blacks were underrepresented in drug treatment programs when compared to whites. This disparity is even more prevalent for black women. Overall, analyzing group differences in treatment outcomes and sociodemographic characteristics, black women appeared to be socioeconomically worse off than black men, white women, and white men. In fact, black women had significantly lower rates of employment and were almost twice as likely to report that their income source was from public assistance. Black women were less likely to be married, employed full-time, and were significantly more likely to report using cocaine or crack at the time of admission and indicate that cocaine or crack was their problem drug. Finally, when compared to other groups, black women were less educated, had lower drug treatment completion outcomes, were more likely to receive public assistance, and have lower employment rates. Again, these findings are not surprising and are consistent with a multitude of literature on drug treatment outcomes.Ph. D.
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Whitlow, Natalie M. "The development and validation of the Whitlow Measure of Afrocentric Relationship Attitudes." Diss., Columbia, Mo. : University of Missouri-Columbia, 2006. http://hdl.handle.net/10355/4396.
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Thesis (Ph.D.)--University of Missouri-Columbia, 2006.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file viewed on (May 2, 2007) Vita. Includes bibliographical references.
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Boyd, Paul. "The Afrocentric rewriting of history with special reference to the origins of Christianity." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683366.
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Hamlin, Jennifer. "The relationship between afrocentric values and investment, commitment and relationship satisfaction in African-American heterosexual relationships /." Connect to this resource. (Authorized users only), 1994.
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Akoma, Efua. "African centered curriculum and teacher efficacy contributors to African American student achievement /." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-06052008-092853/.
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Thesis (M.A.E.)--Georgia State University, 2007.Title from file title page. Miles Anthony Irving, committee chair ; Jonathan Gayles, Ann Kruger , committee members. Electronic text (65 p.) : digital, PDF file. Description based on contents viewed October 26, 2007. Includes bibliographical references (p. 41-47).
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Machado, Elaine Roberta Silvestre. "No caminho de Tikorê, um lagarto: cartografias do percurso do cuidado na educação: aprendendo com o povo Dagara e a filosofia ubuntu." Universidade Federal de São Carlos, 2016. https://repositorio.ufscar.br/handle/ufscar/8376.
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This dissertation presents the route of a reasearch performed in two elementary municipal schools in a town near Sorocaba (SP). Here we use the african traditional culture Dagara and the ubuntu philosophy to recreate ancestor experiences of care and enable the enlargement of the notion of humanity developed in the ocidental contemporary education. We understand that taking care is to establish relationships and, as from the civilizing values of african societies, we aim to take care communaly, with nature and spirituality. By the cartography method, we could experience the community caring which aims to interrupt medicalization and pathologization of life, as educators somehow affected compose each child's community. Once in community, we can see the invisible dimmension of care, we admit another way to live time and aim to desconstruct any excludent devices. The care for nature happened in the school's gardening project, where the teenagers could, through their enchantment, experience communion with nature. Knowing experience with nature, drawing attention to details and imagine themselves in a pleasant situation with nature led to enchantment. Care for spirituality was due to the experience of transcendence for appreciation of ancestors. We have reconnected the teenagers to their histories, costumes and knowledge, so the workin the field was valorized and respected in the school's gardening project, as an ancestry element. At a meeting with school inspectors the transcencence experience has contributed to compose their practices' ancestry. While experiencing care in an afro-focused perspective, I have been moving on my blackening process. I have diven in the african culture, in the black culture, to make ancestry my existance's meaning. I have participated in lectures, shows and several cultural workshops so blackness could inhabit my my mode of existence and understanding the world; it has been our way to reverse the whitening phenomenon because of which black people still feel the consequences. In this dissertation we describe how care happens in the traditional african cultures perspective and leaving spoors so it can be que ele possa tried in other contexts, allthough we need to tell that these have been inspiring experiences, but they have not changed those schools, neither education in that town, country, or ocident. Exist in these experiences the bias of provisoriety, the circumstancethat only political fight can confirm and establish. A fight for a humanized education, non-hegemonic and that considers the human dimensions excluded until then, but that african traditional cultures have much to teach.
Esta dissertação apresenta o percurso de uma pesquisa realizada em duas escolas de ensino fundamental da rede municipal de uma cidade próxima a Sorocaba (SP). Nesta pesquisa tomamos as culturas tradicionais africanas vividas pelo povo Dagara e na filosofia ubuntu para recriar experiências ancestrais de cuidado e possibilitar a ampliação da noção de humanidade desenvolvida na educação ocidental contemporânea. Entendemos que cuidar é estabelecer relações e, a partir dos valores civilizatórios das sociedades africanas, buscamos cuidar em comunidade, com a natureza e pela espiritualidade. Pelo método da cartografia, pudemos experimentar o cuidado em comunidade, que procurou interromper processos de medicalização e patologização da vida, na medida em que educadores afetados de alguma forma passaram a compor a comunidade de cada criança. Uma vez em comunidade, reconhecemos a dimensão invisível no cuidado, admitimos outra forma de viver o tempo e procuramos desconstruir artifícios de exclusão. O cuidado com a natureza aconteceu no projeto de horta escolar, onde os adolescentes puderam, pelo encantamento, experimentar a comunhão com a natureza. Conhecer a experiência com a natureza, chamar a atenção para os detalhes e imaginar-se numa situação prazerosa com a natureza propiciaram o encantamento. O cuidado pela espiritualidade se deu pela experiência de transcendência para valorização dos ancestrais. Fomos reconectando os adolescentes com suas histórias, costumes e saberes para que o trabalho no campo fosse valorizado e respeitado no projeto da horta escolar como elemento de ancestralidade. Na reunião com os inspetores, a experiência de transcendência contribuiu para constituir a ancestralidade de suas práticas. Enquanto experimentava o cuidado numa perspectiva afrocentrada, também caminhava em meu processo de enegrecimento. Mergulhei na cultura de matriz africana, na cultura negra, para fazer da ancestralidade, sentido para minha existência. Participei de palestras, espetáculos e oficinas culturais diversas para que a negritude fosse habitando meu modo de existir e de compreender o mundo, buscando reverter o fenômeno de branqueamento pelo qual todo negro e negra ainda sente as consequências. Nesta dissertação estamos narrando como o cuidado, na perspectiva das culturas tradicionais africanas, aconteceu e deixando pistas para que ele possa ser experimentado em outros contextos. Contudo, é preciso dizer que estas experiências foram inspiradoras, mas ainda não transformaram aquelas escolas, nem tampouco a educação daquela cidade ou ainda a educação brasileira ocidental. Existe nestas experiências o viés da provisoriedade, da circunstância que somente a luta política pode confirmar e estabelecer. Luta por uma educação humanizada, contra-hegemônica e que considera dimensões do ser humano excluídas até então, mas que as culturas tradicionais africanas têm muito a ensinar.
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Auguste, Eyene Essono. "L'écriture, l'Afrique et l'humanité le papyrus, vol. 1 /." Paris : L'Harmattan, 2001. http://catalog.hathitrust.org/api/volumes/oclc/47895927.html.
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Panel 1. Penser avec Cheikh Anta Diop / Eyene Essono Auguste -- Panel 2. Diaspora kémite / Léandre Serge Moyen -- Panel 3. L'exégète-lire et faire lire / Benjamin Ngadi -- Panel 4. Parole du poème / Taba Odounga Didier -- Panel 5. Paroles d'intellectuels / Ibraima Diakhaby -- Panel 6. Tensions et controverses / Eyene Essono Auguste."Cahier de l'Institut Cheikh Anata Diop." Includes bibliographical references (p. 114-[117]).
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Lamaison-Boltanski, Jeanne. "Les communautés politiques parallèles : mouvement rastafari et cultures hip hop au Burkina Faso." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100127.
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À rebours des théories de la mondialisation comme dispositif déterritorialisé, la communauté rastafari de Ouagadougou revendique une identité afrocentrée qu’elle adapte à sa situation africaine. Réclamant haut et fort son identité burkinabè à travers notamment le rappel mémoriel d’une figure politique locale, littéralement iconique, celle de Thomas Sankara, en même temps que son identité africaine mythique construite à partir de la cosmologie rastafari, cette communauté incarne pourtant l’hybridité et la fluidité propres aux définitions de la mondialisation. Construite en opposition à Babylone, le monde des Blancs, l’identité rastafari, née en Jamaïque, émerge aujourd’hui en Afrique. Cette identité, à la fois afrocentrée et transnationale, instaure un rapport complexe aux Occidentaux, qui représentent la Babylone (les « Forces du Mal » dans la Bible) des rasta, étant donné l’importance que revêtent les rencontres avec ceux-ci dans le mode de vie des rasta à Ouagadougou, rencontres prises dans ce que les rasta appellent le « système nassara » (« système blanc »). C’est alors la notion d’ambivalence qui apparaît comme une ressource intéressante pour analyser les négociations entreprises par les rasta burkinabè dans la formation de leur identité, identité souvent accusée soit d’absolutisme racial, soit, au contraire, d’ « occidentalisation »Contrary to the conception of globalization as a non territorial based device, the rastafari community of Ouagadougou calls for an afrocentric identity adapted to its african situation.The community claims loud and clear its burkinabe identity, result of the combination of the memorial recall of a local political figure, the iconic Thomas Sankara, together with the mythical identity of the community born out of the rastafari cosmology. Yet, the community embodies the hybridity and fluidity peculiar to the definitions of globalization. Built in opposition to Babylon, the world of the Whites, the rastafari identity, born in Jamaica, emerges today in Africa.This identity, both afrocentric and transnational, creates a complex relationship with Westerners - who represents the rasta's Babylon (the “forces of evil” in the Bible) – particularly considering the importance that covers the encounters with Westerners in the way of life of the rasta in Ougadougou, encounters that belong to what the rasta call the “nassara system” (the “white system”).It's why the concept of ambivalence appears to be an interesting asset to analyze the negotiations undertaken by the burkinabe rasta in the forming of their identity, that same identity which is often accused either of racial absolutism, or by contrast, of “westernization”
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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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Nomngcoyiya, Thanduxolo. "The impact of cultural attrition on youth behaviour :the case of ulwaluko and Intonjane cultural practices in Mthatha and Mount Frere, Eastern Cape, South Africa." Thesis, University of Fort Hare, 2018. http://hdl.handle.net/10353/5576.
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This study explored the impact of cultural attrition on youth behaviour: A case of ulwaluko and intonjane cultural practices in Mthatha and Mount Frere areas, Eastern Cape, South Africa. The study endeavoured to achieve the following specific objectives: (i) to respectively examine youth perceptions of ulwaluko and intonjane cultural practices and their impact towards their behaviour; (ii) to establish different stakeholders’ perceptions on the link between current youth behaviours and attrition of ulwaluko and intonjane cultural practices; (iii) to explore the extent to which cultural attrition has impacted upon the cultural goal posts of both ulwaluko and intonjane practices; and (iv) to establish the effectiveness of policy environment designed to uphold cultural preservation, integrity, growth and development. The study was premised on theoretical lenses of anomie theory, socio-cultural theory, cultural imperialism theory, and cultural feminism theory. Methodologically, the study used both qualitative and quantitative paradigm and was thus guided by mixed research design which was case study and mini survey. The data was collected through in-depth one-on-one interviews, focus group discussions and key informants i n t h e qualitative aspect of the study. In addition, the quantitative data was gathered through distribution of questionnaires. The study used both non-probability and probability methods sample selection, specifically purposive sampling (for qualitative data) and cluster random sampling (for quantitative) techniques were used. Using these techniques, forty-two (42) participants were selected for qualitative interviews, and comprised of eighteen (18) young men and women of both gender divides. Moreover, nine (9) key informants were included in the qualitative data collection. Therefore, the total number of both participants and respondents was 105. Data was analysed qualitatively through thematic analysis, while descriptive statistics was used to analyse quantitative data through the use of SPSS software versions 24. The study revealed the following: a state of cultural crossroad for both intonjane and ulwaluko rites; cultural attrition is indeed a reality; culture incapable of holding their goal posts; modern era a huge driver to cultural attrition; unfriendly policies on cultures a driver to cultural attrition; human rights’ wave and advocacy aiding cultural attrition; political infiltration of cultures; human rights’ wave and advocacy aiding cultural attrition; and community forums as avenues of disseminating the benefits of cultural practices. Based on the evidence gathered in this study, the following recommendations are made: purposive use of mass media to promote indigenous cultures; community awareness in promoting and maintaining cultures; formulating cultural policies that embed stakeholders’ self-determination, and youth ownership and participation in cultural preservation. The study concludes that cultural practices such as ulwaluko and intonjane play a pivotal role in shaping young people’s behaviours and moral conducts. However, modernity forces and various omissions by stakeholders of these cultural practices have contributed to their attrition.
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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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Rolingher, Louise. "Originary syncretism and the construction of Swahili identity, 1890-1964 an experiment in history and theory /." [S.l. : s.n.], 2002. http://catalog.hathitrust.org/api/volumes/oclc/57294356.html.
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Thesis (M.A.)--University of Alberta, 2002."A thesis submitted to the Faculty of Graduate Studies and Research in partial fulfillment of the requirements for the degree of Master of Arts in History, Dept. of History and Classics." eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.
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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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Pycroft, Hayley. "Beyond Afrocentricism and Orientalism contemporary representations of transnational identities in the works of Nontsikelelo "Lolo" Veleko and Tracy Payne." Thesis, Rhodes University, 2010. http://hdl.handle.net/10962/d1002216.
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South African photographer Nontsikelelo “Lolo” Veleko and South African painter Tracy Payne explore different ways of communicating African realities. The visual imagery of these two artists focuses a lot on movement, challenging the rigidity of boundaries set by Western social constructs. In their work, Veleko and Payne critique the limitations of terms such as “authenticity.” It is extremely difficult to portray shifting notions of contemporary African identity in light of the stain of colonial philosophies which have, in times past, exoticised and appropriated the African body and ascribed conventions of “authenticity” to African representations. Undermining the burden of Western boundaries1, Veleko and Payne redefine what it means to operate in Africa today. Veleko seeks additional cultural realities to complicate her identity as a woman living in Africa while Payne uses concepts of movement to question the validity of structures which advocate an either/ or binary such as “East” and “West” and “masculinity” and “femininity”. By subtly merging aspects of these binaries in their representations, Veleko and Payne bring transnational possibilities to light by undermining the restrictions inscribed in the social and political history of (South) Africa with regard to collective and individual identities. Constructs of gender have contributed to a heightened sense of “African” “masculinity,” forming a stereotype of the African body which is difficult to break free from. Considering the notion of transnationalism and the issue of moving beyond boundaries, borrowing aspects of different cultures in attempt to better define a sense of self, Veleko and Payne engage in the sampling of different lifestyles and perspectives to better define their individualities. This thesis seeks to provide an analysis of the visual language used by Veleko and Payne to promote fluid “African” identities.
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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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Ince, Lynda C. "Kinship Care : an Afrocentric perspective." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/492/.
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This thesis explores the experiences and meanings that are attributed to kinship care by caregivers, young people of African descent, and social workers. It examined the meanings each group attached to kinship care and the risk and resilience they saw within it. The research was framed within the culturally distinctive theoretical framework of the Afrocentric paradigm which encapsulates cultural values. A qualitative approach was adopted for data collection, using interviews, and aspects of Grounded Theory for data analysis. The findings show that kinship care is a survival strategy that has historical significance for people of African descent, because it is linked to a tradition of help and a broad base of support. The study found that while local authorities were formally placing children with their relatives, there was a distinct lack of policy development to support kinship care as a welfare service. The absence of clearly identified support structures, tools for assessment, training and monitoring increased the risk factors for children who were placed in kinship care. Resilience was transferred through the Afrocentric cultural values, a key factor that led to family preservation and placement stability. The study concluded that there is an urgent need to reframe policy and practice.
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Thabede, Dumisani Gaylord. "Social casework : an afrocentric perspective." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50450.
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Thesis (PhD)--Stellenbosch University, 2005.ENGLISH ABSTRACT: Of the three primary methods of intervention in social work - casework, group work and community work - the focus of this study is on social casework. Every country structures its own model of casework practice and this model is determined by the social conditions and the diversity of ethnic groups and their specific cultures. For any social work intervention to be effective it must incorporate the cultural elements and nuances that influence the life of the people in a given country. In South Africa the implementation of the western paradigm of casework normally leaves out of account the dynamics of African culture. Consequently, current practice in social casework will have need to undergo a fundamental paradigm shift in order to address the needs of clients in a culturally sensitive way. The problem that this study will address, therefore, is the lack of sensitivity to African culture in the practice of social casework. Not surprisingly, research on the indigenization of casework in South Africa is meagre. This study attempts to contribute to the scientific inquiry about indigenizing casework theory and practice in South Africa. The aim of this study is to present an Afrocentric perspective on the method of social casework that will provide guidelines for practice in African communities in South Africa. To achieve this aim, four objectives are pursued: to describe casework within the context of the history of social work; to identify cultural elements that are essential to practice casework with African clients; to determine to what extent social caseworkers are culturally sensitive; and to investigate how far social caseworkers are equipped to render services to African clients. An exploratory study which is qualitative in nature was conducted. The phenomenological research strategy was used where the researcher, through in-depth interviews with respondents, developed insight into the experiences of social workers with regard to their practice of casework with African clients. Semi-structured interviews were conducted with ten respondents who were social workers employed either by the state or by private welfare organizations in the Limpopo Province. The findings of the study are that social work training does not adequately prepare social workers to practice casework effectively with African clients. Indeed, social workers practising casework are not always culturally competent. Guidelines to be considered when practising casework with African clients are presented, and ways are suggested of how social workers can achieve cultural competence in service rendering to African clients. For social casework to succeed in South Africa, it is crucial that caseworkers acknowledge the existence of the African worldview, which is profoundly informed by African culture, and also incorporate the implications of this worldview in their casework framework of practice with African clients.
AFRIKAANSE OPSOMMING: Van die drie primêre intervensiemetodes in maatskaplike werk - gevallewerk, groepwerk en gemeenskapswerk, is die fokus van die studie op gevallewerk. Elke land stel sy eie model vir die beoefening van gevallewerk saam en die model sal afhang van die sosiale toestande en die diversiteit van etniese groepe en hulle spesifieke kulture. Vir maatskaplike werk intervensie om effektief te wees moet die kultuur elemente en nuanses wat die lewe van mense in 'n bepaalde land beïnvloed, in ag geneem word. In Suid-Afrika neem die implementering van die westerse paradigma van gevallewerk normaalweg nie die dinamika van die Afrikakultuur in ag nie. Gevolglik moet die huidige beoefening van gevallewerk in Suid-Afrika 'n fundamentele paradigma skuif ondergaan ten einde die behoeftes van kliënte in 'n kultuur sensitiewe manier aan te spreek. Die probleem wat hierdie studie derhalwe sal ondersoek is die gebrek aan sensitiwiteit vir die Afrika kultuur in die beoefening van gevallewerk. Dit is ook nie verbasend dat navorsing oor die verinheemsing van gevallewerk in Suid-Afrika gebrekkig is nie. Die studie beoog om 'n bydrae te lewer tot die wetenskaplike ondersoek van die verinheemsing van gevallewerk teorie en praktyk in Suid-Afrika. Daar bestaan 'n dringende behoefte om gevallewerk benaderings en prosesse te kontekstualiseer en te verheems ten einde sensitief te wees vir en te reageer op die sosiale realiteite wat die meeste Suid-Afrikaners ervaar. Die doel van die studie is om 'n Afrosentriese perspektief van die gevallewerk metode van maatskaplike werk, wat riglyne sal verskaf vir die beoefening van gevallewerk in Afrika gemeenskappe in Suid-Afrika, aan te bied. Om dit te bereik is vier doelwitte vir die studie gestel: om gevallewerk binne die konteks van die geskiedenis van maatskaplike werk te beskryf; om die kultuur elemente wat essensieel is vir die beoefening van gevallewerk met Afrika kliënte, te identifiseer; om by gevallewerkers vas te stel tot watter mate hulle toegerus is om kultuur sensitief te wees en om die mate waarin gevallewerkers bevoeg is om dienste en Afrika kliënte te lewer, te ondersoek. 'n Verkennende studie wat kwalitatief van aard is, is onderneem. Die fenomenologiese strategie is gebruik waartydens die navorser met behulp van in-diepte onderhoude met respondente insig ontwikkel het in die ervarings van maatskaplike werkers in die beoefening van gevallewerk met Afrika kliënte. Semi-gestruktureerde onderhoude is met tien respondente wat maatskaplike werkers in diens van óf die staat óf privaat welsynsorganisasies in die Limpopo Provinsie is, is gevoer. Die bevindinge van die studie is dat maatskaplikewerk-opleiding maatskaplike werkers nie voldoende voorberei om gevallewerk met Afrika kliënte effektief te beoefen nie. Inderdaad is maatskaplike werkers wat gevallewerk beoefen nie altyd kultuur sensitief nie. Riglyne wat oorweeg kan word vir die beoefening van gevallewerk met Afrika kliënte word aangebied en maniere waarop kulturele kompetensie bereik kan word in dienslewering aan Afrika kliënte word voorgestel. Vir maatskaplike werk om suksesvol te wees in Suid-Afrika is dit kardinaal dat gevallewerkers erkenning sal verleen aan die bestaan van 'n Afrika wêreldbeskouing wat hoofsaaklik ontleen is aan die Afrikakultuur en dat die implikasies van hierdie wêreldbeskouing vir hulle deel sal maak van hulle gevallewerk praktyk raamwerk met Afrika kliënte.
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Sagredo, Raisa. "Raça e etnicidade." reponame:Repositório Institucional da UFSC, 2017. https://repositorio.ufsc.br/xmlui/handle/123456789/180903.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas, Programa de Pós-Graduação em História, Florianópolis, 2017.Made available in DSpace on 2017-11-14T03:22:46Z (GMT). No. of bitstreams: 1 348949.pdf: 1228951 bytes, checksum: 9ed6d46bbc779a4ec0a20977bb26446d (MD5) Previous issue date: 2017
O presente trabalho visa analisar o fenômeno da (des)africanização do Egito Antigo dentro da historiografia e da Egiptologia. O Egito, este lugar geográfico palco de intermináveis disputas de identidades póscoloniais, passou por um processo onde foi arrancado do universo africano. Fruto do eurocentrismo e do orientalismo, tal processo o fez arbitrariamente ser relacionado geograficamente, antropologicamente e culturalmente à Ásia ocidental e ao mundo mediterrânico. A polêmica em torno da (des)africanização do Egito, de forma racializada, já estava em pauta com Volney no século XVIII, Firmin no XIX, ganhando visibilidade no movimento Pan-africanista e suas reivindicações contra o racismo. Com os estudos do egiptólogo senegalês Cheikh Anta Diop é que a chamada ?negritude? dos antigos egípcios foi sistematizada e pesquisada dentro das ciências. Enquanto a memória hegemônica de um Egito deslocado de África e branqueado persiste, o legado de Diop permanece, através do chamado Afrocentrismo kemético e seus defensores, sendo este um embate que muito revela sobre feridas póscoloniais e disputas de jogos identitários da atualidade. Logo, pretendese perceber como essa racialização da historiografia do Egito implica direta e indiretamente nas perguntas feitas a esse passado e como moldam as formas de se conceber o mesmo, remetendo, no entanto, às teorias raciais do século XIX e à própria construção de um saber, a Egiptologia. Visa, ainda, conceber como os debates acerca da etnicidade podem ser uma interessante estratégia em discussões tão polarizadas. A partir de leituras pós-coloniais, decoloniais, em diálogo com a Antropologia, é possível um questionamento acerca da pertinência de categorias-chave empregadas nessa (des)africanização, desde seus conceitos até seu uso dentro da História Antiga como o conceito de raça. Deste modo, parece ser possível compreender a subjetividade dos processos que levaram socialmente ao imbróglio do Egito, propondo um balanço crítico que reflita sobre as consequências epistemológicas e historiográficas das diferentes abordagens.
Abstract : The present study aims to analyze the (dis)africanization phenomenon of ancient Egypt within historiography and Egyptology. Egypt, geographic place of endless disputes of postcolonial identities, went through a process where it was ripped out of the African scope. Eurocentric and orientalism s fruit, such process was, in an arbitrary way, geographically and anthropologically related to Western Asia and to Mediterranean world. The controversy around (dis)africanization of Egypt, racialized, was already present with Volney in the eighteenth century, Firmin in the nineteenth century, gaining visibility in the Pan-African movement and its claims against racism. With the studies of the Senegalese Egyptologist Cheikn Anta Diop, the so-called ?blackness? of ancient Egyptians was investigated and systematized within the sciences. While the hegemonic memory of an Egypt whitened and displaced from Africa persists, the legacy of Diop remains, through the so-called kemetic Afrocentrism and its defenders, this being a confrontation that reveals much about postcolonial wounds and disputes of identity games of the present time. Therefore, it intend to understand how this racialization of the historiography of Egypt directly and indirectly implies in questions asked about this past and how they shape the ways of conceiving the same, referring, nevertheless, to the nineteenth-century racial theories and to the construction of a knowledge, the Egyptology Still, it intend to conceive how debates about ethnicity can be an interesting strategy in such polarized discussions. From postcolonial and decolonial readings in dialogue with Anthropology, it is possible to question the pertinence of key categories employed in this (dis)africanization, from its concepts to its use within Ancient History - such as the concept of race . Thus, it seems possible to understand the subjectivity of the processes that led socially to the imbroglio of Egypt, proposing a critical balance that reflects on the epistemological and historiographic consequences of the different approaches.
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Robinson, Michael Collins. "An Impact Study On Afrocentric Christianity." Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1589226134275341.
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Moses, Raven M. "TEACHING IN AFROCENTRIC SCHOOLS: AN EXPLORATORY STUDY OF ADMINISTRATORS’ VIEWS ON DEFINING, ASSESSING AND DEVELOPING AFROCENTRIC TEACHING COMPETENCE." Master's thesis, Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/359772.
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African American StudiesM.A.
In the available research on Afrocentric K-12 education, one area of primary concern is measuring Afrocentric education’s effectiveness at enhancing the performance and achievement of African American children relative to what they would achieve in traditional schools. A significant part of determining the level of success of the Afrocentric educational model involves ascertaining the efficacy of Afrocentric teachers. However, the existing research on various specific Afrocentric schools, both past and present, suggests that acquiring teachers sufficiently qualified to teach an Afrocentric curriculum is an area of concern. This raises a number of important questions including whether this suggested problem actually exists in the current Afrocentric school community, what constitutes “sufficient qualification,” how important Afrocentric qualification is relative to a particular school’s mission, and what is being done by actual schools to ensure that its teachers are properly qualified. In an effort to address these questions, this study investigated Afrocentric school administrators’ attitudes toward Afrocentric teaching competence. It also explored their assessments of the proficiency of their own teachers, and their opinions about what constitutes effective teacher preparation programming. This primarily qualitative exploratory study was conducted by surveying principal administrators of Afrocentric and African-centered schools. The participants in the study worked at private and public charter schools located in various states. Qualitative analysis was used to analyze the responses to a participant-administered online questionnaire. The results of the survey indicate that there is significant variation in the ways that the participants define and implement the Afrocentric education model as well as in the ways that they both conceive of and measure Afrocentric teaching competence. The findings imply a need for further, more intense exploration of what it means to be a competent teacher within an Afrocentric school as well as extensive research into potentially establishing standards for the demonstration of competence in the classroom. Doing so should provide a starting point for fully engaging the Afrocentric education community’s beliefs about the successes and failures of its teachers, which should in turn open up space for exploring how best to proceed with future teacher development.
Temple University--Theses
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Ra'oof, Miranda L. "Afrocentric Pedagogy as a Transformative Educational Practice." Thesis, Loyola Marymount University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3600106.
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This mixed-methods study analyzed the effectiveness of the practices and attitudes of selected African American teachers who use culturally relevant and responsive Afrocentric pedagogies as the instructional foundation for improved academic outcomes with their African American students. The theory of Afrocentricity was used as the philosophical framework to study their pedagogy. Afrocentricity is a mode of thought and practice in which in African people are placed at the center of their own history and culture; engages them as subjects rather than objects; and approaches them with respect for their interests, values, and perspectives (Asante 1980, 2003). Concepts employed from this theoretical framework provided a lens for the triangulation of qualitative and quantitative data collected and analyzed. The setting for this study was a private Afrocentric prekindergarten through 8th-grade school. The participants in this study were 3 African American teachers. Data collected and analyzed supported using culturally relevant and responsive pedagogy to produce improved academic outcomes for students of color (Boykin, 1984, 1994; Hale-Benson, 1986; King, 1991; Ladson-Billings, 1994; Shujaa, 1995; Villegas, 1991).
Findings suggested that in selected academic settings improved academic performance occurred for African American students when teachers used culture relevant and responsive pedagogy. The following themes were embedded in the pedagogy: self-determination, academic empowerment, cultural empowerment, and family/community empowerment. The findings implied a need for teachers and teacher-training institutions to re-examine, recommit, and re-institute culturally relevant and responsive pedagogy that respects and addresses the culture, education, and social improvement for positive academic outcomes for all children.
Keywords: Afrocentricity, Afrocentric Pedagogy, achievement gap, culturally responsive pedagogy.
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Sams, Timothy Edward. "Reinforcing The Afrocentric Paradigm: a theoretical project." Diss., Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/100560.
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African American StudiesPh.D.
Thomas Kuhn's 1962 groundbreaking work, The Scientific Revolution, established the process for creating, and the components of, a disciplinary paradigm. This "scientific revolution" has evolved to become the standard for determining a field's claim to disciplinary status. In 2001 and 2003, Ama Mazama, used Kuhn's model to establish the disciplinary status of Africology, through the categorical structuring of the Afrocentric Paradigm. Though her work conclusively made the claim that Africology is a legitimate academic discipline, still more work remained in effort to meet other criterion set forth by Kuhn. Through the use of content analysis, this work extends Mazama's work by addressing four additional areas of paradigm development that was established by Kuhn: (1) the scientific revolutionary moment for the discipline; (2) the nature of consensus among the scholars of the discipline; (3) the intellectual identity of the discipline's scholars; and (4) the distinct intellectual behavior of the discipline's scholars as seen through their evolved epistemic and methodological tradition. This work also reconfirms Africology's fidelity to the roots of the original Black Studies Movement, identifies independent intellectual tools for Black Studies scholars, identifies Afrocentric excellence and rigor, and provides an instructive tool for burgeoning Afrocentric Scholars.
Temple University--Theses
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Banks, Vicki Kaplan. "Florida social studies leaders' perceptions regarding an afrocentric curriculum." Doctoral diss., University of Central Florida, 1998. http://digital.library.ucf.edu/cdm/ref/collection/RTD/id/17202.
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University of Central Florida College of Education ThesisThe purpose of this research study was to gain insight into the perceptions Florida's leaders have regarding the inclusion of an Afrocentric curriculum. The leaders chosen for this study were the Florida Council for the Social Studies Board and the Association of Social Studies Supervisors. These leaders were sent a questionnaire that contained 57 statements about social studies curriculum content in a Likert scale format. The results of the survey were reported by using mean scores and frequency distributions. The Likert survery statements examined respondents' viewpoints with regard to diversity, Afrocentrism, and Eurocentrism. The results of the survey were used to infer the respondents' perceptions regarding the five research questions. 1. What was the perceived importance of considering the diverse nature of an ethnicity in respect to the development of curriculum and instruction? 2. What was the perceived level of interest regarding the incorporation of an Afrocentric perspective into the Social Studies Curriculum? 3. How did the respondents perceive the incorporation of an alternature curriculum maintaining diverse perspectives? 4. Did the respondents belive the social studies curriculum should be altered to cater to the learning styles of ethnic and cultural groups? 5. Was there a perceived need for diverse assessment techniques to gauge the academic success of students from various cultural and ethnic groups? The mean scores assigned to each research question indicated that the leaders in the social studies agreed that diverse cultures should be included within the mainstream curriculum and that alternative assessment techniques should be used to measure those ideas. However, there was little interest in permitting the ethnicity of the school's population guide curriculum and instruction decision. Furthermore, the leaders seemed more interested in a multicultural curriculum than a curriculum incorporating only an Afrocentric perspective.
Ed.D.
Instructional Programs
Education
Curriculum and Instruction
117 p.
ix, 117 leaves, bound : ill. ; 28 cm.
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Radebe, Patrick. "Afrocentric education : what does it mean to Toronto’s black parents?" Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63304.
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The miseducation of Black students attending Toronto metropolitan secondary schools, as evinced by poor grades and high dropout rates among the highest in Canada, begs the question of whether responsibility for this phenomenon lies with a public school system informed by a Eurocentric ethos. Drawing on Afrocentric Theory, this critical qualitative study examines Black parents’ perceptions of the Toronto Africentric Alternative School and Afrocentric education. Snowball sampling and ethnographic interviews, i.e., semi-structured interviews, were used to generate data. A total of 12 Black parents, three men and nine women, were interviewed over a 5-month period and data analyzed. It was found that while a majority of the respondents supported the Toronto Africentric Alternative School and Afrocentric education, some were ambivalent and others viewed the school and the education it provides as divisive and unnecessary.
The research findings show that the majority of the participants were enamored with Afrocentricity, believing it to be a positive influence on Black lives. While they supported TAAS and AE, the minority, on the other hand, opposed the school and its educational model. The findings also revealed a Black community, divided between a majority seeking to preserve whatever remained of (their) African identity and a determined minority that viewed assimilation to be in the best interests of Black students.
It is recommended that the school adopt antiracist education; that it appoints a spokesperson to field public inquiries to counter adverse perceptions of the school and its programs; that it fosters an on-going dialogue between its supporters and critics; and, most importantly, that it takes steps aimed at rebuilding relations among the stakeholders, i.e., the school, Black parents, the Toronto District School Board and the community.Education, Faculty of
Educational Studies (EDST), Department of
Graduate
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Gibson, Catherine. "Afrocentric organization development?, shifting the paradigm from Eurocentricity to Afrocentricity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0016/MQ49714.pdf.
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Davis, Leon W. "The Shrine of the Black Madonna and the afrocentric personality." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2013. http://digitalcommons.auctr.edu/dissertations/720.
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The purpose of this study was to investigate the fact that the Shrine of the Black Madonna creates an Afrocentric personality in its members. The essential questions of this study are the following: (1) How does the Shrine of the Black Madonna create Afrocentric personalities in its members? (2) How will members of the Shrine, using communal economics, self knowledge, and an African orientation, reflect the collective identity of the African saying, "I am because we are, because we are, therefore I Am."
This study is significant because the study is based on the premise that Afrocentric organizations will produce Afrocentric personalities that are capable of eradicating most of the problems facing African people in America. The liberation of African people is recorded as the most sacred objective of the Shrine. The Shrine is concerned with building a Black Nation. The study investigates the practical aspect of Afrocentric institutions which makes this exploration significant.
A mixed method methodology was used to analyze gathered data from the participant observer method, quantitative study, and qualitative study methods. This study is based on the premises that the Shrine of the Black Madonna produces Afrocentric personalities through the KUA (small) group method and the practice of the Nguzo Saba method.
There are programs and institutions the Shrine uses to create Africans that believe they are building a nation. As a participant in the activities of the Shrine, the researcher observed that the Shrine is an Afrocentric institution. The following institutions were observed (1) History Class, (2) Museum, (3) Worship Service, and (4) Beulah Land Farm.
The qualitative findings of the study found that the Shrine of Black Madonna has Afrocentric members using elite interviews. The quantitative study used the African selfconsciousness scale test in the measurement of the Shrine members; the researcher found that they have Afrocentric personalities.
The Shrine of the Black Madonna definitely produces members with an Afrocentric personality. The transformation of members occurs during the KUA group sessions. The use of Afrocentric symbols and activities reinforces the members' new worldview. The researcher recommends that other scholars study other organizations that create an African centered program such as the Nation of Islam, US Organization, and the Hebrew Israelite group.
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Williams, Sandra Hill. "Social work students' attitudes and perceptions towards the afrocentric perspective." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 1993. http://digitalcommons.auctr.edu/dissertations/461.
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The purpose of this study is to explore social work students’ perceptions of the Afrocentric Perspective. The study yields qualitative data on the students’ knowledge base and attitudes towards Afrocentrism, and its applicability to social work practice. An exploratory descriptive research design was used for this study. A convenience sample of forty-five graduate social work students from Clark Atlanta University participated in the study. The study found that the respondents demonstrate a keen sense of awareness and understanding of the general principles of the Afrocentric Perspective, and have a strong belief that Afrocentrism can serve as a viable alternative to more”traditional” social work perspectives. Further empirical studies of the Afrocentric Perspective, however, are warranted to conceptualize its role in social work practice.
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Smith, Aaron X. "An Afrocentric Analysis of the Oratory of President Barack Obama." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/327048.
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African American StudiesPh.D.
This dissertation examines President Barack Obama as a symbol and his rhetoric through an Afrocentric analytical lens. The problem that prompted my research was the current process (and future probability) of President Barack Obama's image and legacy being drastically revised from the current perceptions held by most who observe him daily. In this study, the researcher utilized an empirical, symbolic, and rhetorical approach to conduct an Afrocentric data analysis. This process included a review of the foundational terms and concepts utilized to express the Afrocentric idea (including Afrocentricity, location, and agency), and ultimately led to new concepts, analytical tools, and theories based on the evidence manifested over the course this study. This text represents an attempt to seize the magnitude of the "Democratic day" that Barack Obama was elected in a way that it could strengthen understanding of the Afrocentric idea. Based upon the analytical foundation of Afrocentricity I presented a methodology described as Beneficial Extraction method that will highlight the information, examples, strategies and attributes that can be utilized, salvaged and implemented for the uplift of African people. My findings include, the need for an increase in the appreciation for incremental progress in the African/African American community and the need to refine the ability to recognize and benefit from multiple and diverse methods of struggle throughout the African Diaspora.
Temple University--Theses
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Kuria, John Mike Muthari. "The challenge of feminism in Kenya : towards an Afrocentric worldview." Thesis, University of Leeds, 2001. http://etheses.whiterose.ac.uk/5394/.
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This study deals with African women's literature, and specifically creative writing by Kenyan women, in the context of feminism and Afrocentricity. In the words of Obioma Nnaemeka (1995) critics of African women's literature have tended to rename, misname or silence women's voices in an attempt to make them fit into a feminist! Afrocentricity either or mould. This thesis argues that when attention is paid to African women themselves, and the cultures from which and within which they write, it is clear that they embrace both feminism and Afrocentricity. By feminism I refer to African women's vision and activism for sexual equality and women's liberation while by Afrocentricity I am thinking of their commitment and pride in their African cultures and traditions. The first chapter argues that Kenyan women, in pre-colonial, colonial and post-colonial times, have been active and voiced in their stance against oppression of any kind. In the second chapter, I explore the relationship between feminism and Afrocentricity in a wider sense. I pay attention to the ways in which the two concepts have manifested themselves in Africa and her Diaspora as well as in the western world. In chapter three, domestic violence, rape, poverty, and a gender insensitive legal and judiciary system are the dominant issues of concern to short stories writers from Kenya. In the fourth chapter, Ogot is seen as a liberal Afrocentric feminist in her call for African women to create room for themselves within African systems of thought and practice. Chapter five, on Oludhe Macgoye, argues that to be Afrocentric is cultural rather than racial. In Chapter six Rebeka Njau and Margaret Ogola are seen as Afrocentric while Tsitsi Dangarembga and Alice Walker are seen as Eurocentric. The thesis concludes that feminism in practice is not necessarily an occidental phenomenon. An African woman writer can be both feminist and Afrocentric.
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Tidwell, Wylie Jason. "Stigmas Associated With Black American Incarceration Through an Afrocentric Lens." ScholarWorks, 2015. https://scholarworks.waldenu.edu/dissertations/1577.
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Although extensive quantitative research has been conducted on Black American incarceration rates, to date, there has not been a study from an Afrocentric (Black American) perspective in the field of public policy. Using Dillard's conceptualization of Afrocentric theory, this study added to the field of public policy by examining how the stigmas associated with mass incarceration have reduced political and economic opportunities for Black Americans born 1965 - 1984. The purpose of this ethnographic study was to provide an Afrocentric voice by which the members of the Black American community are the center of the data collection on the stigmas associated with incarceration as a product of the new Jim Crow (mass incarceration) for those born between 1965 -1984 (the hip-hop generation where the music is the center of the culture) in the United States. Data were collected through semistructured interviews with selected informants based on their background work, experience, and cultural orientation within the Black American community; these data were analyzed via a summative content analysis, which revealed new perspectives on the stigmas associated with incarceration. The new perspective that was gained asked for the structure of the Black American church to be reexamined due to the rise in the mega-church, an improved culturally sensitive K-12 public educational system, and the overall reconnection and strengthening of the Black American family structure. These findings suggest that social change can only occur when researchers of color are allowed to provide their perspectives on issues that affect those they represent. Hence, the social change implications for this study ask that political leaders work directly with the hip-hop generation and the Black American community as a whole to make changes in legislation through political liberalism.
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Mvulane-Moloi, Tshepo. "Afrikan contribution to international relations theory: an Afrocentric philosophical enquiry." Thesis, University of Zululand, 2012. http://hdl.handle.net/10530/1276.
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A dissertation submitted to the Faculty of Arts, University of Zululand (South Africa), in partial fulfillment for the degree of Master of Arts in Systematic Philosophy in the Department of Philosophy, 2012.The academic field of IR has been haunted by its Westerncentric philosophical founding masters. This has consequently led almost the overall (if not the entire) literature, of this particular academic discipline, to have become a typical platform wherein the Eurocentric driven masternarratives have become consolidated, as the norm. The interrogation of pedagogy thus led to concerns of indoctrination, as a direct result of the dogmatic views (as specifically derived and driven by the literature of Western philosophy), which overtime has informed the bulk of IR (theory) literature. Themes of racism, dynamics introduced by the role of language, sexism, (Feminism, gender, patriarchy) even the age factor of authoritative IR theorists, amongst other factors, are thus brought afore and engaged in detail, hopefully not in an overly complex manner. Within this study, concepts such as Worldview are interrogated and stripped of their implied scholarly innocence. When studied closer, expressions (which have led to the formation of Mainstream IR theories), as located within the bulk of IR literature, reveal that what is presented as nuanced and structured thought, may specifically be traced back, and realized as mere rhetorical echoes of pioneering Western philosophers. From such an Eurocentric/Westerncentric foundation, as specifically located in the suspected scholarly body of Western Philosophy, this exploratory study, has thus inevitably placed an enormous question mark, on what may possibly be / have been the contribution of the other (non-Eurocentric / non-Westerncentric) IR theories. Particular investigative focus would hopefully, be placed upon securing a possible existence of an Afrikan philosophical Worldview, as may possibly be / have been informed by the doctrine of Afrocentricity. It should thus be understood that this particular study, is mainly interested, in what may currently be or have been Afrikan contribution to IR theory. The specific employment of Afrocentricity should hopefully be read, as an effort by the author of this study, to secure the sought Afrikan contribution to IR, from a local/from below (Afrikan) narrative perspective. Such an effort, may hopefully within this study, be linked to the chief aim(s) of Afrikan philosophy.
National Research Foundation (NRF), Stellenbosch University and TATA Foundation.
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Rayford, Debra D. "A Phenomenological Case Study of Seventh-Grade African American Male Students at the Africentric School in Columbus, Ohio." Ohio University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1334597826.
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Webb-Johnson, Gwendolyn C. Morreau Lanny E. "Effects of a paradigmatic Afrocentric inservice program for special education teachers." Normal, Ill. Illinois State University, 1994. http://wwwlib.umi.com/cr/ilstu/fullcit?p9510434.
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Thesis (Ed. D.)--Illinois State University, 1994.Title from title page screen, viewed April 3, 2006. Dissertation Committee: Lanny E. Morreau (chair), Barbara Heyl, Ira L. Neal, Paula J. Smith, Jerome Tillman, Pamela H. Wheeler. Includes bibliographical references (leaves 211-224) and abstract. Also available in print.
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Sheffield, Corey Maurice. "The efficacy of students toward learning within an Afrocentric education program." Thesis, Argosy University, Atlanta, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3663401.
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This study examined the self-efficacy of African-American students in an Afrocentric education program with the purpose of determining if student self-efficacy is higher among African-American students in an Afrocentric school in comparison to African-American students within a mainstream school. This quantitative study examined the self-efficacy of students based on student responses on the Self-Efficacy for Learning Form (SELF) given to African-American students in an Afrocentric education program and African-American students in a mainstream school in the areas of reading, studying, test preparation, note-taking, and writing. Scores from the SELF survey were compared to determine which group of students demonstrated higher levels of self-efficacy based on their responses. A total of 446 students participated in the study: 242 from the Afrocentric program and 204 from the mainstream school. An ANOVA was utilized to determine if there was a statistically significant difference in the self-efficacy of African American students in an Afrocentric program in comparison to African American students in a mainstream school in regard to reading, studying, test preparation, note-taking, and writing. The results of the analysis indicate that there were significant differences in the areas on reading self-efficacy, studying self-efficacy, test preparation self-efficacy, note-taking self-efficacy, and writing self-efficacy. This research is significant because it explores a pedagogy that could be used to address the achievement gap. Through this study, educators and researchers will be able to see if African-American students' self-efficacy increases when the culture of the student is considered fundamental to their education.
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Wright, Donela C. "The Home as Refuge: Locating Homeplace Theory Within the Afrocentric Paradigm." Diss., Temple University Libraries, 2016. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/391281.
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African American StudiesPh.D.
This project will expand and extend the current concept of homeplace, as offered by cultural critic and scholar bell hooks. In doing so, it will assess the various ways that home has been constructed by persons of African descent, and suggests that homeplace is a form of maroonage that is manifested both physically and psychologically. In addition to conceptually theorizing on homeplace, this project will also introduce Homeplace Theory, a theoretical prescriptive to the issue of diminished and erased cultural consciousness amongst persons of African descent. Additionally, this project will explain the historical and socio-cultural role the Africana woman plays in the creation and maintenance of homeplace. By privileging Afrocentricity as the primary theoretical thrust, Homeplace Theory finds an intellectual home within the Afrocentric Paradigm with the addition of Afrocentric principles in the creation and explanation of Homeplace Theory. Afrocentricity also validates the subjective inquiry of African derived phenomena. In this regard, this project fortifies the intellectual subjective investigation of the Afrocentric enterprise within the discipline of Africology/Africana Studies/African American Studies.
Temple University--Theses
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Tully-Sitchet, Christine. "Pratiques et représentations afrocentristes chez les Africains-Américains : usages sociaux des origines et de la différence ethnoculturelle dans un itinéraire collectif de revalorisation, de ré-enchantement et d'affirmation de puissance." Paris 5, 2007. http://www.theses.fr/2007PA05H065.
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Cette recherche anthropologique et micro-sociologique porte sur une manifestation contemporaine de l'afrocentrisme inscrite dans un projet de contre-acculturation qui prend la forme d'une africanisation. En recourant à des pratiques et représentations afrocentristes, les acteurs affirment de façon ostensible leur attachement à ces origines ancestrales lointaines. Nous examinons l'africanisation du cheveu, du vêtement et du prénom, ainsi que le voyage en Afrique et la Kwanzaa. Est abordée la question des usages sociaux des origines et de la différence ethnoculturelle. L'analyse révèle que l'afrocentrisme représente une stratégie compensatoire et contestataire qu'un groupe oppose à un malaise lié à une amputation de mémoire collective et au traitement discriminatoire raciste. Cette reprise d'initiative s'inscrit dans un itinéraire de revalorisation, de ré-enchantement et d'affirmation de puissance au cours duquel l'acteur tente de transformer une souffrance en créativité positiveThis anthropological and microsociological research is concerned with a contemporary manifestation of Afrocentrism that puts into play a project of counter-acculturation taking on the form of africanization. Actors develop afrocentric practices and representations and assert in a conspicuous manner their connection to these distant ancestral origins. The africanization of hairstyle, clothing and first name are examined, as are the journey to Africa and Kwanzaa. The way actors make use of origins and ethnocultural differences is looked at. Our research reveals that Afrocentrism embodies a strategy of compensation and dissent by which a group responds to memorial and identity unease linked to a gap of memory and to racist discriminatory treatment. This multifaceted compensatory strategy defines a renewal of initiative marked in a path to collective assertion of self-worth, re-enthrallment and power. A path, wherein the actor attempts to transform suffering into positive creativity
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Reviere, Ruth. "Lifting the veil, an afrocentric analysis of racial rankings on IQ tests." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/nq24785.pdf.
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Reve, Nomvuzo. "The legitimacy of Jesus : an Afrocentric reading of the birth of Jesus." Master's thesis, University of Cape Town, 1995. http://hdl.handle.net/11427/14346.
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Bibliography: leaves 77-82.The primary intention of this study is to contribute to scholarly interpretation of the New Testament Infancy Narratives. It owes much to Schaberg (1990) who, undoubtedly, has done an extensive study of the infancy narratives. In contrast, it is a challenge to her claim that, studied from a feminist theological approach, the texts dealing with the origin of Jesus, Matthew 1:1-25 and Luke 1:20-56 and 3:23-38 originally were about an illegitimate conception and not about a miraculous virginal conception. It challenges her claim that the intention of the evangelists was to transmit the tradition that Jesus, the Messiah, was illegitimately conceived during the time when Mary, his mother, was still betrothed to Joseph. My argument is that, looked at from a womanist Afrocentric perspective, these infancy narratives were about the legitimate conception of Jesus and nothing else. They were, rather, aimed at passing down the tradition that Jesus, charged with illegitimacy, was, in fact, conceived legitimately. The charge only served to defame Jesus. In other words, that charge had a social and not a biological value. An investigation of the understanding of Jesus's birth in the Mediterranean world in chapter 4 shows that that charge came solely from Jesus's opponents whether they were Jewish or non-Jewish. An examination of pre-marital sexual relations and marriage customs among African societies in chapter 4 shows that Joseph could be the biological father of Jesus. He probably made Mary pregnant before or during the betrothal period. Given that, Joseph could not only be the legal father of Jesus but his biological father too. Chapter 5 and 6 of this study look at Matthew's and Luke's reading of the virgin birth. There is really nothing suggesting that the evangelists intended to write about the illegitimacy of Jesus. They were clearly writing about the legitimate conception of Jesus.
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Ruth, Damian William. "Research, education and management in South Africa." Thesis, University of Sheffield, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.311814.
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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 - MPhilIt 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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Dorman, Dereic Angelo. "An Afrocentric Critique of Race Dialogues: An Application of Theory and Praxis in Africology." Diss., Temple University Libraries, 2018. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/473026.
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African American StudiesPh.D.
An Afrocentric Critique of Race Dialogues: The Application of Theory and Practice in Africology is a critical examination of race dialogues based on the Afrocentric paradigm’s constructs of African agency, Afrocentric consciousness-raising and liberatory action. This dissertation critiques race dialogues based on Africology’s mission, function and philosophy to determine its applicability as an educational approach to eradicate racism. This dissertation explores the purpose, goals, motivations, process, impact and outcomes of race dialogues within Africology’s theoretical scope and frames the analysis within the desires, challenges, and possibilities for African-Americans’ relationship with European-Americans based on the major tenets of Malcolm X’s political and social philosophy. Malcolm X’s philosophy and activism provide the rationale for African-American liberatory practice, offer a historical critique of race relations in the United States, establish the terrain for productive, sustained and anti-racist race relations, and justify the need for interracial dialogues. As a result of this approach, this research reveals the compatibility of race dialogues to Africology on theoretical and axiological grounds and challenges the value of resistance to racial collaboration given Africology’s founding mission. While the philosophical and political tensions endemic to African-American-European-American relations continue to complicate educational strategies focused on improving intergroup relations, this critique acknowledges the possibilities that race dialogues can advance Africology’s curricular and pedagogical goals.
Temple University--Theses
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Yehudah, Miciah Z. ""Seizing The Power to Define!" Afrocentric Inquiry and the African Hebrew Israelites of Jerusalem." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/294961.
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African American StudiesPh.D.
"Seizing the Power to Define!" Afrocentric Inquiry and the African Hebrew Israelites of Jerusalem Miciah Z. Yehudah Doctoral Dissertation Doctoral Committee Advisory Chair: Iyelli Ichile; Ph.D. Temple University, Philadelphia Pennsylvania, United States of America This dissertation critically examines the African Hebrew Israelites of Jerusalem, a group of African American Hebrews from Chicago that migrated to Liberia in 1967 and Israel in 1969. The greater part of the scholarship engaging the group since 1967 has consistently labeled them along four lines: as a people seeking constant external acceptance; as a cultic or "new religious movement"; as an oppressed and downtrodden people seeking success in any way in which it could be achieved; or as a people with a strange affinity towards Jewish people so extreme that they intend not only to emulate and eradicate them but to serve as their replacements. In the literature reviewed it was rare that the actual philosophy of the African Hebrew Israelites of Jerusalem was interrogated. In the rare cases in which their philosophies were examined they were situated only in regards to their relationship with an already assumed universal White normativity. In studying the group, methodological concerns arise, as do questions with regards to who the African Hebrew Israelites of Jerusalem truly are. To investigate the methodological parameters of studying the African Hebrew Israelites of Jerusalem the Afrocentric Paradigm is employed. Afrocentric inquiry's focus on agency and the privileging of the voice of the African subjects within its own narrative differs drastically from the methodology underlying those scholars that have studied the group previously. In order to explore who the African Hebrew Israelites of Jerusalem identify with (orientation), how they navigate the issue of epistemology as both a people of African and Israelite heritage (grounding), and how they define freedom and its parameters in conversation with the larger African world they claim to be amongst (location) this dissertation analyzes major publications of the African Hebrew Israelites of Jerusalem since the 1980s. This work challenges the argument that the Afrocentric Paradigm is ill suited to appropriately study the African Hebrew Israelites of Jerusalem.
Temple University--Theses
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Noman, Abu Sayeed Mohammad. "POST-COLONIAL DISLOCATION AND AMNESIA: A CURE FROM MOLEFI KETE ASANTE'S AN AFROCENTRIC MANIFESTO." Master's thesis, Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/216557.
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African American StudiesM.A.
'Post-colonial Dislocation and Amnesia: A Cure from Molefi Kete Asante's An Afrocentric Manifesto' aims at investigating the epistemological problems and theoretical inconsistencies in contemporary post-colonial studies. Capitalizing Molefi Kete Asante's theorizations on agency, location, identity, and history this project applies an Afrocentric approach in its reading of the post-colonial authors and theorists. While current postcolonial theory seems to be at stake with operationalizing many of its terms and concepts, the application of Afrocentric methods can help answering severe allegations raised by a number of critics against this discourse. Issues concerning spatial and temporal location of the term post-colonial, commodity status of post-colonialism, and crises in the post-colonial pedagogy can be addressed from an Afrocentric perspective based on a new historiography. To support the proposed arguments, the paper provides an extensive reading of two post-colonial writers from the Caribbean, and shows how they manipulate their apparent power in perpetuating the misrepresentations of the colonized people initiated by the colonial discourses. With a detailed discussion of the principles of Afrocentricity based on Asante's ground-breaking book An Afrocentric Manifesto, the paper proposes possible ways in which Afrocentric theory could be applied in addressing such misrepresentations and developing a true sense of identity for the oppressed people.
Temple University--Theses
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Harrison, Valerie Irene. "The Racial Significance of Pennsylvania's K-12 Public Education Funding Scheme: An Afrocentric Analysis." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/301786.
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African American StudiesPh.D.
The issue of public education has long been studied and continues to stymie communities as they diligently attempt to create effective educational opportunities. This Afrocentric study aims to help students, parents, educators, advocates, legislators and everyone concerned about the future of public education to think differently about how it is funded. This work essentially is an Afrocentric legal analysis of the law that governs the funding of K-12 public education in Pennsylvania. Employing an Afrocentric methodology, this study examines the racial significance of Pennsylvania's K-12 public education funding scheme. Specifically, it examines the extent to which, although race neutral on its face, the funding scheme employs other proxies for racism that reduce African agency and perpetuate the oppression of African Americans. Because Philadelphia is the state's largest predominantly African-American school district, it is a useful case study for examining the racial significance of the funding scheme.
Temple University--Theses
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Phalane, Koketso Emelia. "African families' perceptions of traumatic brain injury in the Capricorn District :an Afrocentric perspective." Thesis, University of Limpopo, 2017. http://hdl.handle.net/10386/2008.
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Thesis (M. A. (Psychology)) --University of Limpopo, 2017This study investigated the perceptions of African families of TBI. Caregivers and TBI victims were given the opportunity to talk about their TBI perceptions. The study revealed that people’s knowledge of TBI is not good. This is proven by the way in which the participants understood and explained the conditions the victims found themselves in, after the accidents and how their family members are. Findings reveal that culture does play a vital role in the perceptions of African people. The study illustrates that the perceptions are culturally-rooted. The study interviewed five individuals (n=5) with TBI and a total of nine caregivers (n=9) were interviewed. A total of fourteen (n=14) participants were interviewed. The study reveals that the causes of TBI were attributed a number of things. According to the participants TBI is caused by witchcraft, the will of God and ancestors. The study also helped highlight the beliefs and the cultural system of Africans. It also explained the reality of an African. The Afrocentric theory helped shape the study as it helped in explaining the importance of an Africans’ view. The Afrocentric theory postulates that Africans have a different reality from that of Westerns and it has been proven by the findings. Although the participants were told about TBI by the doctors, they still had their own explanations and attributions to the problem.
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Jackson, KaShawndros. "The Function of Afrocentric Curricula in Higher Education: A Case Study of Selected HBCU Institutions." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2017. http://digitalcommons.auctr.edu/cauetds/103.
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This study examines the role of Afrocentric curricula in higher education. Using four HBCU institutions (Dillard University, Hampton University, Howard University, and Spelman College) as a case study, the researcher selected the institutions on the basis of program quality and geographical spread. Program quality means the institutions must be accredited; geographical spread implies that the institutions must represent different parts of the country where HBCUs are concentrated. A mixed methods approach was used to analyze the data gathered from each institution’s course catalog during the 2011-2012 school year. The purpose was to determine if curricula dedicated to the black experience existed. The study found that all of the four institutions offered Afrocentric curricula. However, the courses vary in terms of their breadth, scope, and function. The conclusion drawn from the findings suggests that although the offering of Afrocentric curricula supports the goal of African-centeredness at each HBCU, the offerings are not widespread enough to bolster the HBCUs’ goal of dedication to leadership in the black community as mentioned in the institutions’ mission statements. In an attempt to address the gap between the HBCUs’ mission statements and what the collected data demonstrated, the researcher offered curriculum recommendations designed to enhance the effectiveness of the HBCUs as they promote black leadership in the community.
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Petersen, Amanda Mae. "Beyond Black and White| An Examination of Afrocentric Facial Features and Sex in Criminal Sentencing." Thesis, Portland State University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1561452.
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Research on race and sentencing is increasingly moving beyond racial category analyses to include more subtle attributes such as skin tone and facial features. In keeping with this progression, this research examines the extent to which convicted offenders' Afrocentric facial features interact with sex in order to create longer criminal sentences for stereotypically Black males and females. A random sample of Black and White males and females currently serving prison sentences in the state of Oregon were selected for inclusion in the study. A preliminary regression analysis was run in order to determine the effect of broad racial category on sentencing length when controlling for offense characteristics, offense history, and extralegal factors. Additionally, photographs of a sample of 110 Black males and 91 Black females were rated for strength of Afrocentric facial features by undergraduate students. These ratings were averaged to create an Afrocentric rating for each Black individual in the sample. Regression analyses were then conducted for Black individuals in order to determine the effect of Afrocentric facial features and sex on sentence length. Results suggested that although broad racial category is not a significant predictor of sentence length, Afrocentric facial features interact with sex to produce longer sentences for Black males, but not Black females, with stronger Afrocentric facial features. Individuals with the fewest Afrocentric facial features were excluded from the analysis in order to limit the potential misperception of racial category by judges. These findings are consistent with current understandings of feature-trait stereotyping, as well as the focal concerns perspective regarding judicial decision-making.
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Francisco, Dominique K. "Out of Resistance Sparks Hope: An Afrocentric Rhetorical Analysis of Mothers of Slain Black Children." University of Cincinnati / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1592135067647318.
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