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Journal articles on the topic 'Afrocentrism'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

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

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African American playwrights always tend to manifest their African heritage and culture (Afrocentrism) through their plays. In other words, Afrocentrism means African centered-ness. Afrocentrism or Afrocentricity basically focuses on Africans and places African history, heritage and culture at the heart of any analysis. One of the Afrocentric writers is Alice Childress whose texts generally center on the devastating effects of racial discrimination, sexism and classism on women of colour. This study is principally concerned with the one-act play of Alice Childress, Wine in the Wilderness, which was written in 1964 and was first performed in 1969 in Boston, Massachusetts, as part of the series, “On Being Black”. In Wine in the Wilderness, Childress is bound by history and tradition since several references can be found in the play that considers Africa as a homeland and wellspring of strength. This paper investigates some questions such as: how does Alice Childress employ the Afrocentric value in the play? What is the purpose of Afrocentrism in the play? Who best represents Afrocentrism throughout the play? This paper delineates that Tommy, as an undereducated heroine and as a true Afrocentrist female in the play, is proud of her black culture and her blackness.

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2

BONDARENKO, D. M., and N. E. KHOKHOLKOVA. "Metamorphoses of the African American Identity in Post-segregation Era and the Theory of Afrocentrism." Outlines of global transformations: politics, economics, law 11, no. 2 (August 27, 2018): 30–45. http://dx.doi.org/10.23932/2542-0240-2018-11-2-30-45.

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The article deals with the issue of African American identity in the post-segregation period (after 1968). The problem of African Americans’ “double consciousness”, marked for the first time yet in the late 19th – early 20th century, still remains relevant. It is that descendants of slaves, who over the centuries have been relegated to the periphery of the American society, have been experiencing and in part are experiencing an internal conflict, caused by the presence of both American and African components in their identities. The authors focus on Afrocentrism (Afrocentricity) – a socio-cultural theory, proposed by Molefi Kete Asante in 1980 as a strategy to overcome this conflict and to construct a particular form of “African” collective identity of African Americans. This theory, based on the idea of Africa and all people of African descent’s centrality in world history and culture, was urged to completely decolonize and transform African Americans’ consciousness. The Afrocentrists proposed African Americans to re- Africanize their self-consciousness, turn to African cultural roots in order to get rid of a heritable inferiority complex formed by slavery and segregation. This article presents a brief outline of the history of Afrocentrism, its intellectual sources and essential structural elements, particularly Africology. The authors analyze the concepts of racial identity, “black consciousness” and “black unity” in the contexts of the Afrocentric theory and current social realities of the African American community. Special attention is paid to the methodology and practice of Afrocentric education. In Conclusion, the authors evaluate the role and prospects of Afrocentrism among African Americans in the context of general trends of their identities transformations.

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3

Yehudah, Miciah Z. "Distinguishing Afrocentric Inquiry From Pop Culture Afrocentrism." Journal of Black Studies 46, no. 6 (June 30, 2015): 551–63. http://dx.doi.org/10.1177/0021934715593054.

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4

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

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AbstractSince it is now acknowledged that all theology is practised from a certain perspective, a space is cleared for an Afrocentric reading of biblical scriptures. Afrocentrism is an attempt to re-read Scripture from a premeditatedly Africa-centred perspective which breaks the hermeneutical hegemony and ideological stranglehold of Western biblical scholarship. It is shown, furthermore, that an Afrocentric reading of the Old and New Testaments and an Afrocentric understanding of the figure of Jesus Christ undercut all Eurocentric pretensions.

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5

Olaniyan, Tejumola. "Afrocentrism." Social Dynamics 21, no. 2 (June 1995): 91–105. http://dx.doi.org/10.1080/02533959508458591.

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6

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

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7

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

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The factual flaws in much of the writing about Afrocentrism have been exposed in the past. Clarence Walker does so again in We Can't Go Home Again, and does so effectively. In this regard he focuses particularly on the Afrocentric assertion that Egyptians were black and the wellspring of Western civilization. He makes very clear that the modem concept of race as identity simply does not apply to the variegated population of Egypt and would not have been understood there. The importance of his book, however, does not lie in renewing and expanding the critique of the factual and analytical content of Afrocentric literature.

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8

MUDIMBE, V. Y. "RACE, IDENTITY, POLITICS AND HISTORY." Journal of African History 41, no. 2 (July 2000): 291–94. http://dx.doi.org/10.1017/s0021853700007726.

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Afrocentrism: Mythical Pasts and Imagined Homes. By STEPHEN HOWE. London and New York: Verso, 1998. Pp. x + 337. £22 (ISBN 1-85984-873-7); £15, paperback (ISBN 1-85984-228-3).Stephen Howe's book is certainly, to date, the most comprehensive study on Afrocentrism. Its subtitle, Mythical Pasts and Imagined Homes, makes quite clear its object of analysis. Divided into three parts, it dwells successively on ancestors of the movement and their influences, the new visions heralded by its members and, finally, today's orientations of Afrocentrism. They are introduced by a systematic presentation of Afrocentrism as a concept and as a space in which one finds a multiplicity of trends. But let us suppose that there is such a thing as Afrocentrism entertained by ‘blacks’, ‘Afro-Americans’, and ‘African-Americans’, since Howe uses these terms interchangeably and which, as he puts it, would reproduce in some of its expressions what Walker Connor called ‘ethnonationalism’. In his introduction, Howe summarizes its complexity and predicaments. As a matter of fact, this introduction exposes Howe's positions about Afrocentrism.

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9

Sullivan, Jo, and John J. Miller. "Alternatives to Afrocentrism." International Journal of African Historical Studies 29, no. 1 (1996): 164. http://dx.doi.org/10.2307/221441.

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10

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

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11

Kemei, Josephat Nairutia, Kizito Muchanga Lusambili, Ruth Nyambura, Kenneth Kaunda Odulwa, Pascalia Okoba, Samuel Mukanda Wafula, Caleb Onyango Ondere, and Zipporah Jerotich Ruto. "Articulation of the Main Ideas of Afrocentrism in Relation to Science and Technology." African Journal of Empirical Research 5, no. 3 (July 16, 2024): 245–55. http://dx.doi.org/10.51867/ajernet.5.3.23.

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Afrocentrism's key concepts regarding science and technology are summarised in this paper. These concepts include reclaiming African contributions, opposing Eurocentric narratives, advancing African-centered knowledge systems, empowering marginalised communities, and encouraging interdisciplinary approaches. By showcasing the scientific and technological accomplishments of ancient African civilizations like Egypt and Mali, afrocentrism aims to correct historical omissions. It advocates for a more inclusive representation of human achievement by criticising Eurocentric narratives that marginalise contributions from non-Western cultures. The methods used to gather, examine, and present the data are also covered in this work. There is also a broad conclusion and a critique of the conversation. The study used a historical research design method to gather and examine data. The analysis was done by use of thematic and content analysis and its presentation was presented by use of themes. The paper concluded that the key concepts of Afrocentrism concerning science and technology provide a diverse strategy aimed at redressing past wrongs, contesting prevailing accounts, and advancing inclusivity and fairness in history. The paper recommends that, Reclaiming African contributions is essential for a more equitable and comprehensive appreciation of global scientific history.

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12

Felder, Cain Hope. "Afrocentrism and Biblical Authority." Theology Today 49, no. 3 (October 1992): 357–66. http://dx.doi.org/10.1177/004057369204900307.

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“Throughout Western history, the authority of the Bible has been predicated upon the tacit assumption of the preeminence of European cultures as somehow the most suitable and, thus, the most reliable ‘bearers of the tradition'—a tradition that has been passed on and otherwise shared with the Americas and Asia. Especially in the modern period, the attitude developed that African Americans, Afro-Asiatics, Asians, and Hispanics were quite secondary to the ancient biblical narratives. The Europeans and Euro-American church and academy historically and unevenly struggled to speak and, sometimes, to write with a vision of universalism and inclusiveness, but, actually, the church and academy thought and practiced particularity and exclusiveness without reference to the authority of what the biblical authors thought or did in their ancient contexts. Recent studies, however, help us to appreciate the biblical world as being, as one title indicates, Before Color Prejudice.”

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13

ROTH, ANN MACY. "BUILDING BRIDGES TO AFROCENTRISM." Annals of the New York Academy of Sciences 775, no. 1 (June 1995): 313–26. http://dx.doi.org/10.1111/j.1749-6632.1996.tb23151.x.

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14

Lonie, Charles. "Afrocentrism and Nazi Ideology." Academic Questions 6, no. 2 (June 1993): 8. http://dx.doi.org/10.1007/bf02683251.

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15

Van Hartesveldt, Fred. "Lefkowitz, Not Out Of Africa - How Afrocentrism Became An Excuse To Teach Myth As History." Teaching History: A Journal of Methods 22, no. 2 (September 1, 1997): 91–92. http://dx.doi.org/10.33043/th.22.2.91-92.

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Mary Lefkowitz is an established classicist working at Wellesley College. Her interest in Afrocentrism developed as she began to be questioned about the failure of classicists to discuss the significance of African--especially Egyptian--influences in the development of modern Western culture. Of course there are such influences, a fact she does not deny. Nonetheless, as she began to examine the works of Afrocentrists such as Martin Bernal, George G.M. James, and others, she found assertions that seemed indefensible. These included the idea that Aristotle plagiarized much of his philosophy from the library at Alexandria--a library not built until after his death--and that Socrates and Cleopatra were black.

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16

Emelianenko, Ekaterina. "Prerequisites for the Emergence and Formation of Afrocentrism: Asante’s Theory." ISTORIYA 13, no. 3 (113) (2022): 0. http://dx.doi.org/10.18254/s207987840020262-7.

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The article is devoted to the study of the reasons for the emergence of the sociocultural theory of Afrocentrism. The problem of African identity is considered, which became the central subject for the construction of Afrocentrism concept. Molefi K. Asante, the main ideologist of the theory, suggests that Africa and all the representatives of the continent should take a central position in history and consider themselves as its actors. The article also presents the theories of postmodernism and postcolonialism, which served as the main platform for the construction of the main theses of the concept of Afrocentrism. The work presents some ideas of M. Asante suggesting to reconsider the usual perception of historical events in terms of Eurocentrism, offering to attention his view of history.

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17

Wynter-Hoyte, Kamania, and Mukkaramah Smith. "“Hey, Black Child. Do You Know Who You Are?” Using African Diaspora Literacy to Humanize Blackness in Early Childhood Education." Journal of Literacy Research 52, no. 4 (October 26, 2020): 406–31. http://dx.doi.org/10.1177/1086296x20967393.

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This article examines the partnership between a teacher and teacher educator disrupting a colonized early childhood curriculum that fosters a dominance of whiteness by replacing it with the beauty and brilliance of Blackness. We explore the following research question: “What are the affordances of teaching from an Afrocentric stance in a first-grade classroom?” We employ Afrocentrism, which includes African cultural principles as the paradigm, and our theoretical lenses are Critical Race Theory and Black Critical Theory. Our Sankofa methodology revealed that African Diaspora literacies fostered (a) positive racial and gender identities, (b) community, and (c) positive linguistic identities in the work to help children to love themselves, their histories, and their peoples. We close with implications.

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18

Emelianenko, Ekaterina Gar’evna. "Pan-Africanism and Afrocentrism — current trends of the XXI century: the potential of symbiosis." Мировая политика, no. 2 (February 2024): 27–39. http://dx.doi.org/10.25136/2409-8671.2024.2.70735.

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The object of the study is the movement of pan-Africanism, which arose at the end of the XIX century and the concept of afrocentrism, at the end of the XX century. The first concept, pan-Africanism, turned into a powerful socio-political movement aimed at the national liberation, political struggle of the peoples of Africa against the metropolises, colonialism, as well as other forms of oppression. Afrocentrism was also formed as a tool to combat colonialism, but mentally, spiritually, and culturally. It was created as a tool to support and fight African Americans, the peoples of Africa and representatives of the African diaspora living around the world against the dominance of the Eurocentric model of the world. The subject of the study is the study of the formation of these concepts and the main ideological positions that formed the basis of their ideological foundation. The author examines in detail such aspects as spiritual decolonization, cultural decolonization, and the African personality. Special attention is paid to the study of the semantic core of pan-Africanism and Afrocentrism, the influence of European culture and the position of Africa as an object rather than a subject of history. The purpose of the work is to establish common ideological positions, as well as the possibility of symbiosis to solve the current challenges of the African continent. The methodological basis of the study was the historical approach necessary to restore the picture of past events, which were the basis for the formation of the ideological base of pan-Africanism, Afrocentrism, as well as the emergence of certain provisions. A systematic approach is used to carry out a comprehensive analysis of the relationship between ideological trends and determine the main trends in the development of these relations, methods of deduction, induction and synthesis. The novelty of the research lies in considering the concepts of pan-Africanism and Afrocentrism as complementary and mutually reinforcing parts. Both concepts were born almost a hundred years apart, but their similarity and relevance of ideas remain to this day. About 100 years ago, pan-Africanism called for the decolonization of African countries, and today for the eradication of neo-colonialism. Afrocentrism has common roots with pan-Africanism. The main conclusions of the study showed the possibility of a symbiosis of pan-Africanism and afrocentrism. It can become an effective tool for strengthening African society and obtaining the necessary energy to implement national strategies and protect the interests and values of both individual States and the continent as a whole.

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19

Fox, Robert Elliot. "Afrocentrism and the X-Factor." Transition, no. 57 (1992): 17. http://dx.doi.org/10.2307/2935153.

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20

Early, Gerald, Wilson J. Moses, Louis Wilson, and Mary R. Lefkowitz. "Symposium: Historical roots of afrocentrism." Academic Questions 7, no. 2 (June 1994): 44–54. http://dx.doi.org/10.1007/bf02683155.

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21

BROWN, LEE B. "Marsalis and Baraka: an essay in comparative cultural discourse." Popular Music 23, no. 3 (October 2004): 241–55. http://dx.doi.org/10.1017/s0261143004000169.

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In 1963, Amiri Imamu Baraka, a.k.a. LeRoi Jones, launched an Afrocentrist attack on the American white establishment that has been sustained, with variations, for forty years. He made a powerful case that the white commodity industry had systematically exploited and then debased authentic African-American music. In the meantime, a new kind of Afrocentrism has appeared, associated with the meteoric rise of Wynton Marsalis at New York's Lincoln Center. With the help of rhetoric similar to Baraka's, Marsalis has showcased and expanded the kind of black jazz he regards as authentic. However, the two men represent overlapping but also divergent points of view on the cultural politics of African-American music. This study compares these perspectives in detail, suggesting that behind the revealing differences between the two, both suffer from a formally similar outmoded essentialism.

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22

Adamu, Cyril Osilama. "Commercial Gestational Surrogacy and Afrocentrism: A Determination of the Nigerian Disposition." African Journal of Culture, History, Religion and Traditions 6, no. 1 (March 27, 2023): 63–80. http://dx.doi.org/10.52589/ajchrt-zjdkyj31.

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This study surveys the disposition of Nigerians to commercial gestational surrogacy. It also examines the moral dilemma created by the fragmentation of motherhood into biological, gestational, and social motherhood that has created enormous conflicts over who should be considered a ‘mother’ and the concomitant parental rights and responsibilities for a child. The debates surrounding gestational surrogacy and its implications on existing reproductive rights raises most profound issues on the maternal roles which historically resided in one mother, and how this phenomenon can be situated within the African cultural milieu. While legislations exist in many countries on the permissibility or otherwise of commercial gestational surrogacy, there are no meaningful legislation specific to commercial gestational surrogacy in Nigeria. Therefore, the overall objective of this research is to determine the Nigerian disposition to commercial gestational surrogacy. To achieve this objective, a total sample size of two thousand (2000) questionnaires containing thirty items, aimed at capturing the subjectivity and phenomenology of this study, were randomly distributed amongst some selected Nigerians, and responses were collected and analyzed using simple percentages. Data collected indicates that 89.2% of the respondents were negatively disposed to commercial gestational surrogacy. Findings further show that gestational surrogacy presents challenges with some ethical and Afrocentric objections and unfavourable disposition. In conclusion, this study recognizes that gestational surrogacy has the potentials to adversely impact the value of human dignity and the family unit, and therefore a problem of public ethos. This study recommends that an authentic Afrocentric ethics should drive any legislation that might emanate from Nigeria concerning commercial gestational surrogacy, that Afrocentrism should be of paramount consideration in all gestational surrogacy engagements. Therefore, the Afrocentric import of gestational surrogacy should form a starting point of all engagements and actionable programmes in this novel emerging moral dilemma called “gestational surrogacy.”

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23

Miller, Paul T. "Black Studies, White Studies, and Afrocentrism." Issue: A Journal of Opinion 25, no. 1 (1997): 43. http://dx.doi.org/10.2307/1166247.

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Early, Gerald. "Afrocentrism: From Sensationalism to Measured Deliberation." Journal of Blacks in Higher Education, no. 5 (1994): 86. http://dx.doi.org/10.2307/2962415.

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

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

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26

Gerhart, Gail M., and Stephen Howe. "Afrocentrism: Mythical Pasts and Imagined Homes." Foreign Affairs 78, no. 4 (1999): 149. http://dx.doi.org/10.2307/20049430.

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27

Williams, Carmen Braun. "African American Women, Afrocentrism and Feminism." Women & Therapy 22, no. 4 (February 23, 2000): 1–16. http://dx.doi.org/10.1300/j015v22n04_01.

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28

Brown, Lee B. "Postmodernist Jazz Theory: Afrocentrism, Old and New." Journal of Aesthetics and Art Criticism 57, no. 2 (1999): 235. http://dx.doi.org/10.2307/432315.

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29

Austin, Algernon. "Barack Obama and the Ironies of Afrocentrism." Civilisations, no. 58-1 (August 31, 2009): 113–28. http://dx.doi.org/10.4000/civilisations.1946.

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30

Verharen, Charles C. "In and Out of Africa Misreading Afrocentrism." Présence Africaine 156, no. 2 (1997): 163. http://dx.doi.org/10.3917/presa.156.0163.

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31

Stam, Robert. "Eurocentrism, afrocentrism, polycentrism: Theories of third cinema." Quarterly Review of Film and Video 13, no. 1-3 (January 1991): 217–37. http://dx.doi.org/10.1080/10509209109361378.

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32

Hoskins, Linus A. "Eurocentrism Vs. Afrocentrism. A Geopolitical Linkage Analysis." Journal of Black Studies 23, no. 2 (December 1992): 247–57. http://dx.doi.org/10.1177/002193479202300208.

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BROWN, LEE B. "Postmodernist Jazz Theory: Afrocentrism, Old and New." Journal of Aesthetics and Art Criticism 57, no. 2 (March 1, 1999): 235–46. http://dx.doi.org/10.1111/1540_6245.jaac57.2.0235.

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34

Haslip-Viera, Gabriel. "Afrocentrism and the Peopling of the Americas." Ethnic Studies Review 19, no. 2-3 (June 1, 1996): 129–40. http://dx.doi.org/10.1525/esr.1996.19.2-3.129.

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This essay focuses on a theory of human development that has been promoted aggressively by a group of Afrocentrists in recent years - that the Western Hemisphere was first populated by “Africoids” or “Black” people who came to the Americas by way of Asia and the Bering Straits with little or no change in their physical or racial characteristics. As discussed in this article, the theory has no support in the evidence collected by scientists in various fields. The essay focuses on the basic claims and methods used by the Afrocentrists to support their theory, including their misuse or misinterpretation of mostly outdated scholarship produced in Europe and the United States during the late nineteenth and early twentieth centuries. A brief concluding section makes reference to the potential repercussions of this theory on relations between African Americans, Native Americans and Latinos of Native American and part Native American background.

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Ojukwu, Emmanuel C., and Chuka Enuka. "Between Magnanimity and Malevolence: Nigeria’s Commitment to South Africa’s Political Freedom in the Lens of Reciprocity." UJAH: Unizik Journal of Arts and Humanities 21, no. 2 (March 30, 2021): 64–86. http://dx.doi.org/10.4314/ujah.v21i2.4.

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The history of South Africa’s long walk to political freedom is dotted with Nigeria’s undaunted commitment and involvement, propelled by Nigeria’s Afrocentric foreign policy stance. This study therefore, demonstrates Nigeria’s concern for Africa’s political liberation, and in particular, presents Nigeria’s commitment to South Africa’s struggle for political freedom during the colonial years. It adopts the secondary method of data collection, and borrows from the conceptual framework and doctrinal provisions of reciprocity to weigh South Africa’s attitude towards Nigeria’s commitment to her (South Africa’s) political emancipation. Passing Nigeria’s involvement in South Africa’s liberation struggle and South Africa’s treatments of Nigeria through the critical lens of historical and theoretical analysis, this study makes a finding that Nigeria’s magnanimity to South Africa is at variance with South Africa’s response to Nigeria. The study recommends that Nigeria’s relations with her African brothers, informed by her foreign policy of Afrocentrism, should reflect reciprocity. In sum, that in her foreign relations, Nigeria should treat as she is treated.

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Mosley-Howard, G. Susan, and Yvette R. Harris. "Teaching a Course in African-American Psychology." Teaching of Psychology 20, no. 4 (December 1993): 234–35. http://dx.doi.org/10.1207/s15328023top2004_9.

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This article presents issues and methods used in teaching an African-American Psychology course. Theories about Afrocentrism, identity, education, family, and mental health as they relate to African Americans are discussed. This course adds diverse perspectives to the psychology curriculum.

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37

Asante, Molefi Kete, and Errol Anthony Henderson. "Afrocentrism and World Politics: Towards a New Paradigm." African American Review 31, no. 3 (1997): 505. http://dx.doi.org/10.2307/3042576.

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38

Prono, Luca. "Book Review: Afrocentrism: mythical pasts and imagined homes." Progress in Development Studies 1, no. 2 (April 2001): 177–78. http://dx.doi.org/10.1177/146499340100100209.

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39

Layton, David. "Afrocentrism in the Science Classroom. A New Beginning?" Studies in Science Education 33, no. 1 (January 1999): 127–33. http://dx.doi.org/10.1080/03057269908560141.

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40

Mbara, George Chimdi, and Nirmala Gopal. "Afrocentrism, national interest and citizen welfare in Nigeria’s foreign policy maneuvers." F1000Research 9 (August 18, 2020): 997. http://dx.doi.org/10.12688/f1000research.25036.1.

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Background: Nigeria’s former Prime Minister, Sir Abubakar Tafawa Balewa, in his addresses of August and October 1, 1960, declared Africa as the centrepiece of Nigeria’s foreign policy. This policy thrust has remained a constant variable in the country’s diplomatic engagements over the years. The doctrine of Afrocentrism is predicated on the supposed manifest leadership role placed on Nigeria by nature. This made her leaders define Africa’s interest as Nigeria’s national interest, a development that has been contended to have no empirical bearing on the welfare of Nigerians thereby generating intense scrutiny. Consequently, this study evaluates the impact of Nigeria’s Afrocentric foreign policy thrust on the welfare of the ordinary Nigerians. The study further analyses the country’s gravitation towards citizen-centred diplomacy in 2007. These will help in comprehending the interaction between national interest and foreign policy in Nigeria, and to identify whose interests have been protected the most in Nigeria’s foreign policy pursuit – that of the ordinary citizens or the elites? Methods: Through the qualitative research method, in-depth interviews (IDIs) were conducted with Key Informants (KIs) for data collection. Responses from field study are merged with other primary and secondary sources of data to provide an incisive and balanced analysis that is premised on political realism. Results: Findings indicate that Nigeria’s international generosity and leadership role has never been predicated on a clear vision of national interest. Notwithstanding the flaws in Nigeria’s foreign policy over the years, this study also discovered that the outcome has not been a total failure as some respondents maintain. Conclusions: With the nation’s gravitation towards citizen-centred diplomacy, it is hoped that the country will put the interest of its citizens first in her policy pursuits.

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Balakrishnan, Sarah. "Afrocentrism Revisited: Africa in the Philosophy of Black Nationalism." Souls 22, no. 1 (January 2, 2020): 71–88. http://dx.doi.org/10.1080/10999949.2019.1711566.

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Banner-Haley, Charles Pete, and Clarence E. Walker. "We Can't Go Home Again: An Argument about Afrocentrism." Journal of Southern History 69, no. 3 (August 1, 2003): 663. http://dx.doi.org/10.2307/30040016.

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Tidey, Ashley. "Limping or Flying? Psychoanalysis, Afrocentrism, and Song of Solomon." College English 63, no. 1 (September 2000): 48. http://dx.doi.org/10.2307/379031.

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Henderson, Errol A. "Through a Glass Darkly: Afrocentrism, War, and World Politics." New Political Science 23, no. 2 (June 2001): 203–23. http://dx.doi.org/10.1080/07393140120054038.

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Gusfield, Joseph R., and Amy J. Binder. "Contentious Curricula: Afrocentrism and Creationism in American Public Schools." Contemporary Sociology 32, no. 4 (July 2003): 508. http://dx.doi.org/10.2307/1556596.

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Bates, Benjamin R., Windy Y. Lawrence, and Mark Cervenka. "Redrawing Afrocentrism: VisualNommoin George H. Ben Johnson's Editorial Cartoons." Howard Journal of Communications 19, no. 4 (November 3, 2008): 277–96. http://dx.doi.org/10.1080/10646170802225219.

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Pierre, Jemima. "African Diaspora Studies and the Lost Promise of Afrocentrism." Transforming Anthropology 28, no. 2 (October 2020): 126–29. http://dx.doi.org/10.1111/traa.12190.

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Walker, Clarence E. "You Can't Go Home Again: The Problem with Afrocentrism." Prospects 18 (October 1993): 535–43. http://dx.doi.org/10.1017/s0361233300005019.

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In The Eighteenth Brumaire of Louis Bonaparte, Karl Marx observes, Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given, and transmitted from the past. The tradition of all the dead generations weighs like a nightmare on the brain of the living. And just when they seem engaged in revolutionizing themselves and things, in creating something that has never yet existed, precisely in such periods of revolutionary crisis they anxiously conjure up the spirits of the past to their service and borrow from them names, battle cries, and costumes in order to present the new scene of world history in this timehonored disguise and this borrowed language.

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Tidey, Ashley. "Limping or Flying? Psychoanalysis, Afrocentrism, and Song of Solomon." College English 63, no. 1 (September 1, 2000): 48–70. http://dx.doi.org/10.58680/ce20001198.

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Explores the possibility of seeing in Toni Morrison’s novel, “Song of Solomon,” the co-existence of two narratives of subjectivity. Examines the extent to which the application of a Western and non-Western narrative of subject formation yields conflicting interpretations of the novel and, in particular, the novel’s ending.

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Aldridge, Delores P. "On Race and Culture: Beyond Afrocentrism, Eurocentrism to Cultural Democracy." Sociological Focus 33, no. 1 (February 2000): 95–107. http://dx.doi.org/10.1080/00380237.2000.10571159.

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