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Journal articles on the topic 'Afrocentrismo'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

De Brito, Celso, Daniel Granada, Matheus Do Monte, and Ricardo Nascimento. "O "afrocentrismo" e as voltas que o mundo dá: entrevista com Mestre Cobrinha Mansa." Revista EntreRios do Programa de Pós-Graduação em Antropologia 2, no. 2 (2020): 122. http://dx.doi.org/10.26694/rer.v2i2.10387.

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Santos, Artur Epifanio dos. "DA TESE DE DIOP ÀS CONTRANARRATIVAS DO EGITO NEGRO: OUTRAS EPISTEMOLOGIAS NUMA ESCOLA PLURIDIMENSIONAL." Interfaces Científicas - Direito 8, no. 2 (2020): 311–28. http://dx.doi.org/10.17564/2316-381x.2020v8n2p311-328.

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Esse texto traz uma discussão recorrente tanto nos meios acadêmicos quanto fora dele a respeito da tese do Egito Negro defendida por uma boa parte dos afrocentristas em contraponto à visão única e universalista eurocêntrica de negação da tese da negritude da civilização egípcia. Uma dialética que problematiza o tema para além da polaridade eurocentrismo versus afrocentrismo por ser reducionista e limitador. No momento em que se discute a escola sem partido e o extremismo ideológico tanto de direita quanto de esquerda, proponho uma reflexão teórico- empírica sobre diferentes cosmogonias que não

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3

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 (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

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4

Bidaseca, Karina. "Territorializar las memorias, abrazar los mundos." Arquivos do CMD 7, no. 2 (2020): 46–57. http://dx.doi.org/10.26512/cmd.v8i2.31147.

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Este artículo constituye una exploración acerca del pensamiento situado y del afrocentrismo en la obra de la artista cubana de color Ana Mendieta. Aborda las prácticas de éstetesis femeninas transatlánticas, tomando la obra de la artista en Oaxaca, México y en Cuba, para abrazar los conceptos organizadores de “territorios de la memoria”, “arte feminista situado y descolonial”. Asimismo, se toman esos momentos de la obra de la artista entre los años 1977 a 1982 que nos permitan desarrollar el concepto de “poética (erótica) de la Relación”, acuñado por mí en la inspiración del cruce de obra de É

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Bidaseca, Karina. "Territorializar las memorias, abrazar los mundos." Arquivos do CMD 7, no. 2 (2020): 46–57. http://dx.doi.org/10.26512/cmd.v7i2.31147.

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Este artículo constituye una exploración acerca del pensamiento situado y del afrocentrismo en la obra de la artista cubana de color Ana Mendieta. Aborda las prácticas de éstetesis femeninas transatlánticas, tomando la obra de la artista en Oaxaca, México y en Cuba, para abrazar los conceptos organizadores de “territorios de la memoria”, “arte feminista situado y descolonial”. Asimismo, se toman esos momentos de la obra de la artista entre los años 1977 a 1982 que nos permitan desarrollar el concepto de “poética (erótica) de la Relación”, acuñado por mí en la inspiración del cruce de obra de É

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6

Oliva, Anderson Ribeiro. "Desafricanizar o Egito, embranquecer Cleópatra: silêncios epistêmicos nas leituras eurocêntricas sobre o Egito em manuais escolares de História no PNLD 2018." Romanitas - Revista de Estudos Grecolatinos, no. 10 (February 18, 2018): 26. http://dx.doi.org/10.17648/rom.v0i10.18970.

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O artigo tenciona refletir sobre as narrativas produzidas em livros didáticos de História acerca dos sentidos e marcos civilizatórios africanos associados ao antigo Egito. A primeira parte do texto reserva uma (re)visita a alguns autores que discutem o assunto a partir da perspectiva africana e das teses do afrocentrismo e da afrocentricidade, como Théophile Obenga, Babacar Sall, Aboubacry Moussa Lam e Molefi Kete Asante. Dialogo também com as leituras que problematizam a questão da africanidade do Egito Antigo, mas sem seguir uma filiação afrocêntrica, a partir de autores como Elikia M’Bokolo

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De Oliveira, Fernanda Chamarelli. "O MATRIARCADO E O LUGAR SOCIAL DA MULHER EM ÁFRICA: Uma abordagem afrocentrada a partir de intelectuais africanos." ODEERE 3, no. 6 (2018): 316. http://dx.doi.org/10.22481/odeere.v3i6.4424.

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O artigo pretende realizar um debate sobre os fatores sociais, culturais e históricos presentes nas sociedades africanas pré-coloniais que contribuíram para sua forma de organização matrilinear. Partindo da análise das obras de três autores africanos, sendo eles Cheik Anta Diop, Ifi Amadiume e Oyeronke Oyewumi, assim como realizando a partir da produção destes um debate historiográfico centrado na compreensão dos fatores presentes na organização social que conferiam um elevado status social e político às mulheres e o papel por elas exercido nas sociedades matrilineares africanas. Através da pr

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8

Felipe, Luiz Carlos, and Mirian Hisae Yaegashi Zappone. "Afroletrar o letramento para enegrecer o currículo." Terra Roxa e Outras Terras: Revista de Estudos Literários 37 (December 16, 2019): 9. http://dx.doi.org/10.5433/1678-2054.2019v37p8.

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O conceito de letramento, tal como está concebido no currículo escolar, já não é suficiente para representar as singularidades de todos os sujeitos que participam do processo de ensino-aprendizagem, tampouco acompanhar a diversidade multicultural e as transformações tecnológicas com as quais esses indivíduos precisam se relacionar. Por isso, sob a perspectiva de uma proposta curricular que considere uma visão afrocentrada, apresentamos um breve estudo sobre o “afroletramento”. De início, traçamos uma revisão histórica do conceito de letramento constantes nas obras de Kleiman (1995), Soares (19

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Brussio, Josenildo Campos. "O pensamento libertário de Paulo Freire." INTERFACES DA EDUCAÇÃO 15, no. 44 (2025): 179–200. https://doi.org/10.61389/inter.v15i44.7635.

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O presente artigo visa demonstrar as intersecções do pensamento de Paulo Freire para a construção de uma pedagogia decolonial, afrocêntrica e quilombola. Trata-se de uma pesquisa qualitativa, bibliográfica e de campo, dividida em duas partes: primeiro, traçamos algumas influências de Freire com autores decoloniais e afrocêntricos, destacando as contribuições de Frantz Fanon para a obra freireana e depois apontamos a importância do pensamento freireano como força para os movimentos sociais. Em seguida, apresentamos uma pesquisa empírica resultado de um projeto de extensão intitulado Saberes Gri

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10

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 (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

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Sousa, da Silva Jonata Wiliam. "Uma proposta de um Processo Penal afrocentrado e decolonial." Boletim IBCCRIM 31, no. 372 (2023): 7–9. https://doi.org/10.5281/zenodo.10038634.

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Concebendo que os problemas enfrentados pelo processo penal brasileiro atravessam o racismo e a matriz autoritária que são as bases desse sistema e entendendo a dificuldade de democratizar um sistema processual erigido sob tais matrizes, propomos uma nova ética jurídico-constitucional para uma reforma do sistema de justiça e apresentamos a possibilidade de reconstrução do sistema processual penal, implementando instrumentos de <i>accountability </i>judicial e descentralização do sistema de justiça criminal a partir dos métodos de resolução alternativa de litígios para uma transformação do

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12

Kemei, Josephat Nairutia, Kizito Muchanga Lusambili, Ruth Nyambura, et al. "Articulation of the Main Ideas of Afrocentrism in Relation to Science and Technology." African Journal of Empirical Research 5, no. 3 (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 marginali

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13

Junior, Henrique Cunha. "Cidades africanas em 6000 anos de africanos construindo cidades." Laje 1, no. 1 (2023): 148–73. http://dx.doi.org/10.9771/lj.v1i0.54539.

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As disciplinas sobre cidades no ocidente determinaram um conjunto de elementos formais, temporais e conceituais que embora utilizados como parte da história universal, não são adequados para o estudo das cidades e do urbanismo africano. Partindo do pressuposto da inadequação dos referenciais ocidentais foi desenvolvida uma pesquisa para produção de uma formulação do urbanismo e da compreensão das cidades africanas num período de 6000 anos, vinculadas aos princípios societários africanos, tendo como base a filosofia e a religiosidade das sociedades africanas. O postulado de partida é a existênc

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14

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 (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-cult

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15

BROWN, LEE B. "Marsalis and Baraka: an essay in comparative cultural discourse." Popular Music 23, no. 3 (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 t

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16

Taylor, Paul. "Ecce Negro." Estudos Nietzsche 15, no. 2 (2025): 183–207. https://doi.org/10.47456/en.v15i2.47647.

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Este artigo examina as interseções entre a filosofia nietzschiana e o pensamento afro-americano, com foco especial na teoria racial. O autor relata seu contato pessoal com as obras de Nietzsche e como isso influenciou seu desenvolvimento filosófico, levando-o ao pragmatismo e ao Afrocentrismo. Ele se envolve criticamente com a abordagem afrocêntrica de Molefi Asante, destacando seus pontos fortes na recuperação da agência africana, mas também criticando suas tendências essencialistas e a falta de envolvimento com as complexidades raciais contemporâneas. Ele contrasta essa abordagem com a posiç

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17

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

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18

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

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19

Aisha, Abdulkarim Aliyu, Sagir Abdullahi, Sabrina Ismail Alice, and Aminu Dodo Yakubu. "Considering Afrocentrism in Hausa Traditional Architecture." International Journal of Innovative Science and Research Technology 7, no. 11 (2022): 52–57. https://doi.org/10.5281/zenodo.7325456.

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This paper relates to a basic understanding of Hausa traditional society as Afrocentrism. Its goal is to learn how Afrocentrism can be applied to real-life situations in developing Hausa culture in Nigeria. This study aims to interpret the interest that Afrocentrism should show in Afrocentric architecture and, most crucially, the role of culture in creating the built environment. In addition, the paper discussed the significance of culture and Afrocentrism in architecture. The study allows architects to be more self-aware and critical of their cultural surroundings when setting up. Understandi

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20

MUDIMBE, V. Y. "RACE, IDENTITY, POLITICS AND HISTORY." Journal of African History 41, no. 2 (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 A

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21

Monville de Cecco, Bénédicte. "Afrocentrisme et littérature." Civilisations, no. 58-1 (August 31, 2009): 55–72. http://dx.doi.org/10.4000/civilisations.1909.

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

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23

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

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24

Orukpe, Williams Ehizuwa, and Victor Osahon Aiguobarueghian. "Nationalism and the making of Nigeria’s Afrocentric foreign policy: a colonial imperative." International Journal of Current Research in the Humanities 28, no. 1 (2025): 485–500. https://doi.org/10.4314/ijcrh.v28i1.36.

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The impact of colonialism on the founding of Nigeria’s foreign relations pillar is far reaching. It birthed the country’s Afrocentric disposition in her international relations conduct. Afrocentrism as Nigeria’s foreign policy thrust enabled her to prioritise the interest of African states over others. On October 1, 1960, when Nigeria attained statehood, her colonial experience and desire to guard against hegemonic relationships informed the unveiling of Nigeria’s three concentric circles foreign policy. But this international relations framework was more pro-West African than Nigerian centred

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25

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 co

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Guedj, Pauline. "Afrocentrismes américains." Civilisations, no. 58-1 (August 31, 2009): 9–21. http://dx.doi.org/10.4000/civilisations.1888.

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GUEDJ, Pauline. "Afrocentrismes américains." Civilisations, no. 58-1 (August 31, 2009): 9–21. http://dx.doi.org/10.4000/civilisations.2663.

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28

Felder, Cain Hope. "Afrocentrism and Biblical Authority." Theology Today 49, no. 3 (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

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29

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

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

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31

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 re

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32

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

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

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Wortham, Anne. "Errors of the afrocentrists." Academic Questions 5, no. 4 (1992): 36–50. http://dx.doi.org/10.1007/bf02683095.

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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 po

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Гавристова, Т. М., and Н. Е. Хохолькова. "“Postcolonial Library”: Afrocentrism, Afropolitanism, and Afropeanism." Диалог со временем, no. 75(75) (May 12, 2021): 270–85. http://dx.doi.org/10.21267/aquilo.2021.75.75.013.

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Статья посвящена проблеме формирования «постколониальной библиотеки» – нарративного пространства, в рамках которого происходит презентация прошлого и настоящего континента самими африканцами. В центре внимания авторов три дискурсивные формации – афроцентризм, афрополитизм, афропейство, сформировавшие три кластера «постколониальной библиотеки». The article is devoted to the problem of the formation of "postcolonial library" - a narrative space within which the Africans present the past and the present of the African continent in their own way. The authors focus on three discursive formations -

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

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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 (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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L. ELLSWORTH, Kirstin. "Africobra and the Negotiation of Visual Afrocentrisms." Civilisations, no. 58-1 (August 31, 2009): 21–38. http://dx.doi.org/10.4000/civilisations.1890.

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43

Brito, Mariana Fernandes, and Raimunda Nonata da Silva Machado. "PAULO FREIRE: UM EDUCADOR AFROCENTRISTA?" Web Revista SOCIODIALETO 12, no. 36 (2022): 1–14. http://dx.doi.org/10.48211/sociodialeto.v12i36.452.

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O estudo discute a educação fundamentada numa proposta de saberes da alfabetização afrocentrada, contribui para o agenciamento, pertencimento e afirmação da identidade afro-brasileira. Apresenta aproximações teóricas entre Molefi Kete Asante e Paulo Freire, educador popular brasileiro, quando trabalha a educação libertadora e transformadora do sujeito histórico valorizando e reconhecendo os elementos culturais africanos. Evidencia processos de alfabetização que afrocentra a própria língua oficial ao criar palavras em língua nacional (crioula) usando a ortografia portuguesa. Mostra a relevância

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

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

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Hoskins, Linus A. "Eurocentrism Vs. Afrocentrism. A Geopolitical Linkage Analysis." Journal of Black Studies 23, no. 2 (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 (1999): 235–46. http://dx.doi.org/10.1111/1540_6245.jaac57.2.0235.

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