quote:Originally posted by the lioness,: What is the concise definition of Afrocentrism?
. To me:
TRUTH!
as I and other serious researchers practice it.
(The guy on the Soap-box or wherever, with wild claims and no PROOF - is not an Afrocentrist, he is merely a nut on a soap-box). A true Afrocentrist ALWAYS has proof, or overwhelming logic.
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Yet for some reason there was a reason to create the terms "afro" and "afrocentrism" when there was already the word "truth" in existence Why not "truth centered" or "truthcentric" ? Why the word "afro" what does that mean?
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Afrocentrism is the___________________________________________ __________________________.
.
fill in the blank
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After the Black usurpation, and Before the advent of the modern Black historical researcher, ALL historical material was Albino produced and riddled with lies.
Principle lie being that all historically important people were Albinos. An impossibility yes: but Albinos don't care about plausibility, they just like to get their lies out there.
Afrocentricity is a paradigm based on the idea that African people should re-assert a sense of agency in order to achieve sanity. During the l960s a group of African American intellectuals in the newly-formed Black Studies departments at universities began to formulate novel ways of analyzing information. In some cases, these new ways were called looking at information from “a black perspective” as opposed to what had been considered the “white perspective” of most information in the American academy.
In the late l970s Molefi Kete Asante began speaking of the need for an Afrocentric orientation to data. By l980 he had published a book, Afrocentricity: The Theory of Social Change, which launched the first full discussion of the concept. Although the word existed before Asante’s book and had been used by many people, including Asante in the l970s, and Kwame Nkrumah in the l960s, the intellectual idea did not have substance as a philosophical concept until l980.
The Afrocentric paradigm is a revolutionary shift in thinking proposed as a constructural adjustment to black disorientation, decenteredness, and lack of agency. The Afrocentrist asks the question, “What would African people do if there were no white people?” In other words, what natural responses would occur in the relationships, attitudes toward the environment, kinship patterns, preferences for colors, type of religion, and historical referent points for African people if there had not been any intervention of colonialism or enslavement? Afrocentricity answers this question by asserting the central role of the African subject within the context of African history, thereby removing Europe from the center of the African reality. In this way, Afrocentricity becomes a revolutionary idea because it studies ideas, concepts, events, personalities, and political and economic processes from a standpoint of black people as subjects and not as objects, basing all knowledge on the authentic interrogation of location.
So that it becomes legitmate to ask, “Where is the sistah coming from?” or “Where is the brotha at?” “Are you down with overcoming oppression?” These are assessment and evaluative questions that allow the interrogator to accurately pinpoint the responder’s location, whether it be a cultural or psychological location. As a paradigm Afrocentricity enthrones the centrality of the African, that is, black ideals and values, as expressed in the highest forms of African culture, and activates consciousness as a functional aspect of any revolutionary approach to phenomena. The cognitive and structural aspects of a paradigm are incomplete without the functional aspect. There is something more than knowing in the Afrocentric sense; there is also doing. Afrocentricity holds that all definitions are autobiographical.
One of the key assumptions of the Afrocentrist is that all relationships are based on centers and margins and the distances from either the center or the margin. When black people view themselves as centered and central in their own history then they see themselves as agents, actors, and participants rather than as marginals on the periphery of political or economic experience. Using this paradigm, human beings have discovered that all phenomena are expressed in the fundamental categories of space and time. Furthermore, it is then understood that relationships develop and knowledge increases to the extent we are able to appreciate the issues of space and time.
The Afrocentric scholar or practitioner knows that one way to express Afrocentricity is called marking. Whenever a person delineates a cultural boundary around a particular cultural space in human time, this is called marking. It might be done with the announcement of a certain symbol, the creation of a special bonding, or the citing of personal heroes of African history and culture. Beyond citing the revolutionary thinkers in our history, that is, beyond Amilcar Cabral, Frantz Fanon, Malcolm X and Nkrumah, we must be prepared to act upon our interpretation of what is in the best interest of black people, that is, black people as an historically oppressed population. This is the fundamental necessity for advancing the political process.
Afrocentricity is the substance of our regeneration because it is in line with what contemporary philosophers Haki Madhubuti and Maulana Karenga, among others, have articulated as in the best image and interest of African people. What is any better than operating and acting out of our own collective interest? What is any greater than seeing the world through our eyes? What resonates more with people than understanding that we are central to our history, not someone else’s? If we can, in the process of materializing our consciousness, claim space as agents of progressive change, then we can change our condition and change the world. Afrocentricity maintains that one can claim this space only if one knows the general characteristics of Afrocentricity as well as the practical applications of the field.
There are five general characteristics of the Afrocentric Method
The Afrocentric method considers that no phenomena can be apprehended adequately without locating it first. A phenom must be studied and analyzed in relationship to psychological time and space. It must always be located. This is the only way to investigate the complex interrelationships of science and art, design and execution, creation and maintenance, generation and tradition, and other areas bypassed by theory.
The Afrocentric method considers phenomena to be diverse, dynamic, and in motion and therefore it is necessary for a person to accurately note and record the location of phenomena even in the midst of fluctuations. This means that the investigator must know where he or she is standing in the process.
The Afrocentric method is a form of cultural criticism that examines etymological uses of words and terms in order to know the source of an author’s location. This allows us to intersect ideas with actions and actions with ideas on the basis of what is pejorative and ineffective and what is creative and transformative at the political and economic levels.
The Afrocentric method seeks to uncover the masks behind the rhetoric of power, privilege, and position in order to establish how principal myths create place. The method enthrones critical reflection that reveals the perception of monolithic power as nothing but the projection of a cadre of adventurers.
The Afrocentric method locates the imaginative structure of a system of economics, bureau of politics, policy of government, expression of cultural form in the attitude, direction, and language of the phenom, be it text, institution, personality, interaction, or event.
Analytic Afrocentricity
Analytic Afrocentricity is the application of the principles of the Afrocentric method to textual analysis. An Afrocentrist seeks to understand the principles of the Afrocentric method in order to use them as a guide in analysis and discourse. It goes without saying that the Afrocentrist cannot function properly as a scientist or humanist if he or she does not adequately locate the phenom in time and space. This means that chronology is as important in some situations as location. The two aspects of analysis are central to any proper understanding of society, history, or personality. Inasmuch as phenoms are active, dynamic, and diverse in our society, the Afrocentric method requires the scientists to focus on accurate notations and recording of space and time. In fact, the best way to apprehend location of a text is to determine where the researcher is located in time and space first. Once you know the location and time of the researcher or author it is fairly easy to establish the parameters for the phenom itself. The value of etymology, that is, the origin of terms and words is in the proper identification and location of concepts. The Afrocentrist seeks to demonstrate clarity by exposing dislocations, disorientations, and decenterness. One of the simplest ways of accessing textual clarity is through etymology. Myths tie all relationships together, whether personal or conceptual. It is the Afrocentrist’s task to determine to what extent the myths of society are represented as being central to or marginal to society. This means that any textual analysis must involve the concrete realities of lived experiences, thus making historical experiences a key element in analytica Afrocentricity. In examining attitude, direction, and language the Afrocentrist is seeking to uncover the imagination of the author. What one seeks to do is to create an opportunity for the writer to show where he or she stands in relationship to the subject. Is the writer centered or is the writer marginalized within his own story?
Afrocentric Philosophy
The philosophy of Afrocentricity as expounded by Molefi Kete Asante and Ama Mazama, central figures of the Temple School, is a way of answering all cultural, economic, political, and social questions related to African people from a centered position. There are other Afrocentric ideas as well but these are the ones propounded in texts by Professors Asante, Mazama, and the late C. Tsehloane Keto. Indeed, Afrocentricity cannot be reconciled to any hegemonic or idealistic philosophy. It is opposed to radical individualism as expressed in the postmodern school. But it is also opposed to spookism, confusion, and superstition. As example of the differences between the methods of Afrocentricity and postmodernism, consider the following question, “Why have Africans been shut out of global development?” The postmodernist would begin by saying that there is no such thing as “Africans” because there are many different types of Africans and all Africans are not equal. The postmodernist would go on to say that if there were Africans and if the conditions were as described by the querist then the answer would be that Africans had not fully developed their own capacities in relationship to the global economy and therefore they are outside of the normal development patterns of the world economy. On the other hand, the Afrocentrist does not question the fact that there is a collective sense of Africanity revealed in the common experiences of the African world. The Afrocentrist would look to the questions of location, control of the hegemonic global economy, marginalization, and power positions as keys to understand the underdevelopment of African people.
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Simply is African people understanding the world we live in relation to everybody else.
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quote:Originally posted by the lioness,: Yet for some reason there was a reason to create the terms "afro" and "afrocentrism" when there was already the word "truth" in existence Why not "truth centered" or "truthcentric" ? Why the word "afro" what does that mean?
.
.
Afrocentrism is the___________________________________________ __________________________.
.
fill in the blank
Afrocentrism, is the adherence to principles and theories related to the idea that African and World history originated on the African continent and moved outward from Africa through the human agency of Africans speaking related languages and practicing a shared culture, who founded the first civilizations of Africa, the Americas, Europe and Asia.
The methods of Afrocentrism are based on application of science through use of the academic disciplines of Anthropology, Archaeology, History, and Linguistics.
In summary, researchers practicing Afrocentrism use anthropology, archaeology and linguistic research to confirm the historical evidence of Blacks in ancient history. Generally we can define Afrocentrism as the study of history, anthropology etc., from a perspective that centers research on the African actors involved in the area of research under study. Researchers practicing Afrocentrism do not base their research solely on Asante’s 5 Characteristics of Afrocentricity. .
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There is a difference between the old Afrocentrists and the "young Afrocentrists". The "old Afrocentrists" and the "young Afrocentrists" use two different methods. The old Afrocentrists practiced Afrocentrism, while the young Afrocentrists practice Afrocentricity .
Molefi Kete Asante has observed that Afrocentricity is the theorectical perspective found on a African centered consciousness that locates African behaviors within the context of African psychological, cultural and sociological experiences and agency. As a result, it is not the data being used to examine an African phenomenon , it is the approach the researcher uses to illuminate and understand that phenomenon.
As a result of this method of research young Afrocentrists spend their time conducting research based on Asante's 5 Characteristics of Afrocentricity:
(1) an intense interest in psychological location as determined by symbols, motifs, rituals, and signs; (2) a commitment to finding the subject-place of Africans in any social, political, economic, architectural, literary, or religious phenomenon with implications for questions of sex, gender, and class; 3) a defense of African cultural elements as historically valid in the context of art, music, education, science and literature; (4) a celebration of centeredness and agency and a commitment to lexical refinement that eliminates pejoratives about Africans or other people; (5) a powerful imperative from historical sources to revise the collective text of African people.
If you look at the research of the young Afrocentrists they are practicing their craft based on Afrocentricity. They prefer to research Egypt because their principal "teachers", or authors of the research they read are Egyptocentric.
W. E. B. DuBois, J. C. DeGraft-Johnson, Chancellor Williams, and Cheikh Anta Diop practiced Afrocentrism. Molefi Kete Asante practice Afrocentricity as he explains in :
In this paper Asante makes it clear he does not practice Afrocentrism, the craft of W.E.B. DuBois and Anta Diop.
We can define Afrocentrism, as adherence to principles and theories related to the idea that African and World history originated on the African continent and moved outward from Africa through the human agency of Africans speaking related languages and practicing a shared culture, who founded the first civilizations of Africa, the Americas, Europe and Asia.
The methods of Afrocentrism are based on application of science through use of the academic disciplines of Anthropology, Archaeology, History, and Linguistics. The young Afrocentrists do not believe they should use these methods because they have a commitment to finding the subject-place of Africans in any social, political, economic, architectural, literary, or religious phenomenon. This is one of the reasons they do not conduct original research.
Afrocentrists who practiced Afrocentrism were trained in a traditional research oriented Social Science or the Humanities. Granted, J.A. Rogers and John Jackson were not formerly trained as anthropologists and ethnographers. They were successful in their research because they mastered the Knowledge base necessary to conduct anthropological research.
The young Afrocentrists are lazy. They rarely believe in any historical event unless a “white researcher” makes the discovery first; or the Afro-American researcher is supported by the European academe.
Many young Afrocentrists do not form the knowledge base necessary to do original research, or learn the necessary foreign languages to conduct research in ancient African or Black World History. Many claim to follow Diop, but they fail to study his methods of Afrocentrism and employ them in their own research, instead they conduct research according to the 5 characteristics of Afrocentricity. If they studied Diop's work they would spend more time expanding their knowledge base instead of conducting research based on Afrocentricity. In 1974, Harun Kofi Wangara, in an interview with Cheikh Anta Diop (Black World, Feb.1974, pp.53-61, recorded Diop's views on researching Afrocentric history. In this interview Diop observed that "…I think that it will be necessary to put together polyvalent scientific teams, capable of doing in-depth studies , for sure, and that's important. It bothers me when someone takes me on my word without developing a means of verifying what I say….We must form a scientific spirit, capable of seeing even the weaknesses of our own proofs, of seeing the unfinished side of our work and of committing ourselves to completing it. You understand? Therefore we should then have a work which could honestly stand criticism, because what we've done would have been placed on a scientific plane".
Today we need the young Afrocentrists to learn more about Afrocentrism. Afrocentrism is based on the study of Blacks throughout the world. The methods used to study Afrocentrism are anthropology, archaeology, history and linguistics.
J.A. Rogers and J.G.Jackson were masters of anthropological knowledge about Black people. W.E.B. DuBois was the founder of the field of Afrocentric Ancient Studies of History. C.A. Diop used linguistics and anthropology to study the African past as did G.W. Parker in relation to Blacks in Greece.
J.A. Rogers,in Sex and Race C.A. Diop, and W.E.B. DuBois, in The World and Africa, and The Negro used historical methods to make it clear that Blacks do have a HISTORY. And Th. Obenga, and C.A. Diop, in Nouvelles recherches sur l'egyptien ancien et les langues negro-africaines modernes, and Parente genetique de l'eyptien pharaonique et des langue Negro-africaines; used regular historical and comparative linguistic methods to explain the ancient connections between contemporary African groups and ancient Black culture bearers like the Egyptians .
J.A. Rogers used ethnography to confirm the history Blacks in the ancient world. Roger's Sex and Race, is the best example of the use of ethnographic methods to explore the role of Blacks in ancient times.
The study of artifacts discovered through archaological excavations(in Egypt and Mesopotamia) and skeletal remains were used by Hansberry, DuBois and J.A. Rogers. These researchers took this information to elaborate our understanding about the culture and history of the Blacks who founded civilization. John G. Jackson, in Man God and Civilization, provides the most detailed use of archaeological findings to explain and discuss details about the ancient civilizations founded by Blacks.
Linguistic research to confirm the ancient history of Blacks has only recently been used in Afrocentric research. The first person to use linguistic methods to explore the ancient history of Blacks was George Wells Parker. Parker used anthropological, archaeological, historical and classical sources to prove that blacks once lived in the Aegean.
After Parker, C.A. Diop began the use of anthropological evidence, and linguistics to confirm the two major paradigms associated with the study of ancient Afrocentric history. Diop's work has been concerned with confirming the African origin of Egyptian civilization. There are many followers of this tradition in French speaking West Africa, the leading researcher in this field is Theophile Obenga. These researchers conducted original research that stands today confirmed.
Eurocentric and liberal historians maintain that we should reject Afrocentrism because it is science to promote self-esteem among African people. Stephen Howe, in Afrocentrism, maintains that Afrocentric history is romance-bound, i.e., a history based on conjecture and myth making, rather than factually grounded in evidence and critical analysis of the records of the past.
The main problem with this view of Diop and other Afrocentric researchers discussed in Howe's book, is that Howe fails to provided any contemporary or "dated" references which disconfirm the sources used by Diop. The absence of counter evidences to Diop's research makes any of Howe's comments about the inadequacies of Afrocentric research groundless.
The fact that Howe can demand that we reject Afrocentrism without any evidence falsifying the claims of Afrocentric social scientists, make it clear that the scientific method, which is suppose to be the preserve of "professional historians" is not recognized when there is a discussion of Afrocentric historical claims. I often even hear some "Afrocentric" leaning researchers claim that Diop made mistakes, but like Howe they never present the evidence to support their claims.
Finally, you can not compare "young Afrocentrists" to white scholars because the later group has the funding to support their research whereas, no one will fund Afrocentric research; because this research confirms that Blacks have an ancient history that predated and outshown that of Greece and Rome. It is not easy to conduct ancient history research. For example, at Universities like Chicago and Northwestern, you can't even get inside Library without a special pass. The private nature of many libraries associated with private Universities can hinder the research of novice and expert alike. Add to this the lack of training among "young Afrocentrists" in the research methods of the Social Sciences and Humanities and you can understand why they have not made monumental studies in the Afrocentric Social Science. They will never make the great studies until they learn the methods of Afrocentrism.
In summary, researchers practicing Afrocentrism use anthropology, archaeology and linguistic research to confirm the historical evidence of Blacks in ancient history. Generally we can define Afrocentrism as the study of history, anthropology etc., from a perspective that centers research on the African actors involved in the area of research under study. Researchers practicing Afrocentrism do not base their research solely on Asante’s 5 Characteristics of Afrocentricity.
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It was Afro-Americans with PhD's: DuBois, Carter G. Woodson,and others who built up the Afrocentric research tradition. Knowledge is cumulative. In other words we build new knowledge on the research of the giants in our field.
In the book below my chapter on the Genetic model and Afrocentric history explains the methods one can use in researching Afrocentric history and anthropoogy.
My research like the research of most 20th Century Afrocentrist is based on the work of DuBois, i.e., the Negro and The World and Africa. Even Diop made it clear that DuBois was his inspiration.
Afrocentrism, is a mature social science that was founded by Afro-Americans almost 200 years ago. These men and women provided scholarship based on contemporary archaeological and historical research the African/Black origination of civilization throughout the world. These Afro-American scholars, mostly trained at Harvard University (one of the few Universities that admitted Blacks in the 19th Century) provide the scientific basis the global role played by African people in civilizing the world.
Afrocentrism and the africalogical study of ancient Black civilizations was began by Afro-Americans.
The foundation of any mature science is its articulation in an authoritive text (Kuhn, 1996, 136). The africalogical textbooks published by Hopkins (1905), Perry (1893) and Williams (1883) provided the vocabulary themes for further afrocentric social science research.
The pedagogy for ancient africalogical research was well established by the end of the 19th century by African American researchers well versed in the classical languages and knowledge of Greek and Latin. Cornish and Russwurm (1827) in the Freedom Journal, were the first African Americans to discuss and explain the "Ancient Model" of history.
These afrocentric social scientists used the classics to prove that the Blacks founded civilization in Egypt, Ethiopia, Babylon and Ninevah. Cornish and Russwurm (1827) made it clear that archaeological research supported the classical, or "Ancient Model" of history.
Edward Blyden (1869) also used classical sources to discuss the ancient history of African people. In his work he not only discussed the evidence for Blacks in West Asia and Egypt, he also discussed the role of Blacks in ancient America (Blyden, 1869, 78).
By 1883, africalogical researchers began to publish book on African American history. G.W. Williams (1883) wrote the first textbook on African American history. In the History of the Negro Race in America, Dr. Williams provided the schema for all future africalogical history text.
Dr. Williams (1883) confirmed the classical traditions for Blacks founding civilization in both Africa (Egypt, Ethiopia) and West Asia. In addition, to confirming the "Ancient Model" of history, Dr. Williams (1883) also mentioned the presence of Blacks in Indo-China and the Malay Peninsula. Dr. Williams was trained at Howard.
A decade later R.L. Perry (1893) also presented evidence to confirm the classical traditions of Blacks founding Egypt, Greece and the Mesopotamian civilization. He also provided empirical evidence for the role of Blacks in Phoenicia, thus increasing the scope of the ASAH paradigms.
Pauline E. Hopkins (1905) added further articulation of the ASAH paradigms of the application of these paradigms in understanding the role of Blacks in West Asia and Africa. Hopkins (1905) provided further confirmation of the role of Blacks in Southeast Asia, and expanded the scope of africalogical research to China (1905).
This review of the 19th century africalogical social scientific research indicate confirmation of the "Ancient Model" for the early history of Blacks. We also see a movement away from self-published africalogical research, and publication of research, and the publication of research articles on afrocentric themes, to the publication of textbooks.
It was in these books that the paradigms associated with the "Ancient Model" and ASAH were confirmed, and given reliability by empirical research. It was these texts which provided the pedagogic vehicles for the perpetuation of the africalogical normal social science.
The afrocentric textbooks of Hopkins (1905), Perry (1893) and Williams (1883) proved the reliability and validity of the ASAH paradigms. The discussion in these text of contemporary scientific research findings proving the existence of ancient civilizations in Egypt, Nubia-Sudan (Kush), Mesopotamia, Palestine and North Africa lent congruency to the classical literature which pointed to the existence of these civilizations and these African origins ( i.e., the children of Ham= Khem =Kush?).
The authors of the africalogical textbooks reported the latest archaeological and anthropological findings. The archaeological findings reported in these textbooks added precision to their analysis of the classical and Old Testament literature. This along with the discovery of artifacts on the ancient sites depicting Black\African people proved that the classical and Old Testament literature, as opposed to the "Aryan Model", objectively identified the Black\African role in ancient history. And finally, these textbooks confirmed that any examination of references in the classical literature to Blacks in Egypt, Kush, Mesopotamia and Greece\Crete exhibited constancy to the evidence recovered from archaeological excavations in the Middle East and the Aegean. They in turn disconfirmed the "Aryan Model", which proved to be a falsification of the authentic history of Blacks in early times.
The creation of africalogical textbooks provided us with a number of facts revealing the nature of the afrocentric ancient history paradigms. They include a discussion of:
1) the artifacts depicting Blacks found at ancient sites
recovered through archaeological excavation;
2) the confirmation of the validity of the classical and Old
Testament references to Blacks as founders of civilization in Africa and Asia;
3) the presence of isolated pockets of Blacks existing outside Africa; and
4) that the contemporary Arab people in modern Egypt are not the descendants of the ancient Egyptians.
The early africalogical textbooks also outlined the africalogical themes research should endeavor to study. A result, of the data collected by the africalogical ancient history research pioneers led to the development of three facts by the end of the 19th century, which needed to be solved by the afrocentric paradigms: (1) What is the exact relationship of ancient Egypt, to Blacks in other parts of Africa;
(2) How and when did Blacks settle America, Asia and Europe;
(3) What are the contributions of the Blacks to the rise, and cultural expression ancient Black\African civilizations;
(4) Did Africans settle parts of America in ancient times.
As you can see the structure of Afrocentrism were made long before Boas and the beginning of the 20th Century.In fact , I would not be surprised if Boas learned what he talked about from the early Afrocentric researchers discussed in this post.
As you can see Afro-Americans have be writing about the Global history of ancient Black civilizations for almost 200 years. It was Afro-Americans who first mentioned the African civilizations of West Africa and the Black roots of Egypt. These Afro-Americans made Africa a historical part of the world.
Afro-American scholars not only highlighted African history they also discussed the African/Black civilizations developed by African people outside Africa over a hundred years before Bernal and Boas.
Your history of what you call "negrocentric" or Black Studies is all wrong. It was DuBois who founded Black/Negro Studies, especially Afro-American studies given his work on the slave trade and sociological and historical studies of Afro-Americans. He mentions in the World and Africa about the Jews and other Europeans who were attempting to take over the field.
Hansberry
There is no one who can deny the fact that Leo Hansberry founded African studies in the U.S., not the Jews.Hansberry was a professor at Howard University.
Some ignorant people believe that Bernal's, Black Athena, is the core text for Black studies. But , Bernal did not initiate any second wave of "negro/Blackcentric" study for ancient Egyptian civilization. Credit for this social science push is none other than Chiek Diop, who makes it clear that he was influenced by DuBois.In fact, Black Athena, promotes the idea that Semites founded Egyptian civilization.
DuBois Africalogical study of ancient history There are four philosophical schools associated with the afrocentric study of ancient history: perennialist, essentialist, existentialist, and progressivist. The taxonomic system we use to classify the various afrocentric philosophical positions and related values affecting afrocentrism are modeled on philo-sophical developments associated with education.
We can use taxonomies of educational philosophies to discuss any proposed afrocentric curriculum because both education and philosophy are "cultural experiences". Moreover, because afrocentrism seeks to explain and delineate the story of African people, it clearly is a field of study which encompasses all aspects of the culture of Black and African people (Asante, 1990, 1991; Winters, 1994).
The perennialist afrocentrists study the great works. The adherents of this school include Martin Delaney (1978), Cornish and Russwurm (1827), Frederick Douglas (1966), and Edward Blyden (1869). These Afrocentrists see knowledge as truth, which is eternal.
The essentialist afrocentric school emphasize in their writing data that is well established through scientific research. Afrocentrists of this philosophical school include W. E. B. DuBois (1965, 1970), John Jackson (1974), C.A. Winters (1985, 1989, 1991, 1994) and Leo Hansberry (1981). They believe that as new research is published, it should be analyzed to discover how it relates to the ancient history of African and Black people to enrich our understanding of the past.
The existentialist afrocentrists believe that africalogical studies should thrive to teach African people to know more about themselves so we can have a better world. The afrocentric existentialists include J.A. Rogers, Anta Diop (1974, 1991), G.M. James (1954), Marcus Garvey (1966) and A.A. Schomburg (1979).
Research is the foundation of good science, or knowing in general. There are four methods of 1) Method of tenacity (one holds firmly to the truth, because "they know it" to be true); 2) method of authority (the method of established belief, i.e., the Bible or the "experts" says it, it is so); 3) method of intuition (the method where a proposition agrees with reason, but not necessarily with experience); and 4) the method of science (the method of attaining knowledge which calls for self-correction). To explain African origin of the Egyptians, I use the scientific method which calls for hypothesis testing, not only supported by experimentation, but also that of alternative plausible hypotheses that, may place doubt on the original hypothesis.
The aim of science is theory construction (F.N. Kirlinger, Foundations of behavior research, (1986) pp.6-10; R. Braithwaite, Scientific explanation, (1955) pp.1-10). A theory is a set of interrelated constructs, propositions and definitions, that provide a systematic understanding of phenomena by outlining relations among a group of variables that explain and predict phenomena.
Scientific inquiry involves issues of theory construction, control and experimentation. Scientific knowledge must rest on testing, rather than mere induction which can be defined as inferences of laws and generalizations, derived from observation. This falsity of logical possibility is evident in the rejection of the African origin of the Egyptians. These writers base their theories solely on observation--nonscientific knowledge is not science. Karl Popper in The Logic of Scientific Discovery, rejects this form of logical validity based solely on inference and conjecture (pp. 33-65). Popper maintains that confirmation in science, is arrived at through falsification.
Therefore to confirm a theory in science one test the theory through rigorous attempts at falsification. In falsification the researcher uses cultural, linguistic, anthropological and historical knowledge to invalidate a proposed theory. If a theory can not be falsified through yes of the variables associated with the theory it is confirmed. It can only be disconfirmed when new generalizations associated with the original theory fail to survive attempts at falsification.
In short, science centers on conjecture and refutation. Given 200 years of research in Afrocentrism, our job is to confirm the research into the role of Blacks in ancient history uncovered by the giants in Afrocentric Social Sciences discussed above.
Dr. Winters has written extensively on the ancient history of the African diaspora. He has numerous sites on the web were explains the ancient history of African people. His major work is Afrocentrism: Myth or Science . In Afrocentrism: Myth or Science Dr. Winters provides a detailed discussion of how to study Afrocentrism and provides an intimate and detailed study of the ancient Black civilizations outside Africa in Europe, Asia and the Americas.
The final afrocentric philosophical school is the progressivist. The afrocentric school of progressivism believes that we should have knowledge of the process and futuristic focus on afrocentric studies. The major exponent of this frame of reference is Molefi K. Asante (1991).
In general Diop (1974, 1991) caused an africalogical social scientific revolution because he was able to prove that Egypt was the archetypical civilization for many West Africans. This was an important discovery because almost all of the slaves that were sold in the United States had originally came from West Africa. Verification of the Egyptian origin of West Africans provided African Americans with relationship to the ancient Egyptians. Moreover, Diop's use of linguistics, and anthropological evidence to confirm the African origin of Egypt eliminated the need for africalogical researchers to use the classical writers to prove the African origin of Egypt (Diop, 1977, 1978, 1981, 1986, 1987, 1988). This finding by Diop has led africalogical researchers to seek a better understanding of African philosophy through an interpretation of Egyptian philosophy.
Moreover, africalogical researchers like Dr.Winters, have also began the reconstruction of the Paleo-African language used by Blacks in prehistoric times (Anselin, 1982, 1982b, 1989; Winters, 1994) so that we will know more about the culture and civilization of the Proto-Africans. Dr. Winters in Before Egypt: The Maa Confederation, Africa's First Civilization, is about the Maa civilization. The Maa civilization existed in the Saharan highlands. The people of Maa founded many civilizations including Egypt, and Sumer.
Dr, Winters in Egyptian Language, Niger-Congo Speakers and the Mountains of the Moon , provides the linguistic evidence that confirms the hypothesis of Cheikh Anta Diop, L. Homburger, M. Delafosse that the Niger-Congo speakers and Egyptians had a common origin. In this book we argue that many Egytians living in the 22 sepats of Upper Egypt spoke Niger-Congo languages including the Bantu Fulani and Mande languages.
Egyptian Languages , provides the genetic, linguistic and archaeological evidence relating to the diverse Niger-Congo speakers who made up segments of the Egyptian nation. Readers of this book will learn that the Niger-Congo speakers originated in the Highland regions of Middle Africa: the Mountains of the Moon ; and that this population which later settled Upper Egypt, formerly belonged to the Ounanian culture.
Clyde Winters
The last major confirmation of the ASAH paradigms was made by Clyde Ahmad Winters (1977, 1979, 1981, 1983a, 1983c, 1983d, 1984, 1985) when he expanded our understanding of the role of Blacks\Africans in Indo-China, India and China; and the ancient literacy of Blacks (1979, 1983d, 1985c, 1986b). Dr. Winters has an extensive background in teaching Social Studies. In the 1990’s Dr. Winters help write the Social Science standards for the Chicago Public Schools. In recent years he has been developing lesson plans for Common Core State Standards in Social Science.
Using linguistic, anthropological and historical evidence, Dr. Winters proved that the earliest cultures of China and Indo-China were founded by Blacks from West Africa and modern Ethiopia (Winters, 1979, 1983d, 1985c, 1986b). In support of this history Dr. Winters has posted over 70 videos on YouTube.
Winters also made it clear that the earliest Japanese were Blacks and that Japanese is related to African languages (Winters, 1979, 1981, 1983a, 1983c, 1984). In addition he was able to prove that the founders of Xia and Shang were of African and Dravidian origin (1983c,1985c).
Using the findings of Wiener in regards to the writing of the Olmecs Winters discovered that the Blacks from West Africa left numerous inscriptions written in the Manding language (Winters, 1977, 1979, 1983a, 1985b) . Winters later discovered that due to the cognition between the Mande writing and ancient scripts used by the Minoans and Indus Valley he could read the Indus Valley Writing and the Linear A inscriptions (1985b).
• The study of Africans in ancient America has been fruitful. Dr. Leo Wiener, in Africa and the Discovery of America was the first to recognize that the ancient civilizations of Mexico had been incluenced by Africans. He was especially sure that the Mande speaking people influenced the religion and civilization of the Aztec and Maya people; and that the writing on the Tuxtla statuette was written in the Mande writing system.
Later Ivan van Sertima wrote an important book which highlighted the influence of Africans in Mexico. In They Came before Columbus, van Sertima discussed the African influence on the Olmec civilization, and the discovery of America by Abubakari, a ruler of the Mali empire in the 1300's A.D. Dr. Winters expands the discussion of Abubakari's voyage to America by discusing the colonies they left in North America and Brazil in his book African Empires in Ancient America.
Dr. Clyde Winters has written extensively on the African origins of the Olmec. He deciphered the Olmec language and since then he has published numerous websites where he discussed the Olmec Kings and their civilization. The most important work of Dr. Winters is Atlantis in Mexico, in this book Dr. Winters provides a detailed account of the migration of the Mande speaking people from Africa to the Americas. He explains that they called themselves Xi (Shi) or Si people and provides an informative discussion of the Mexican traditions regarding the expansion of the Olmec from the Gulf Coast, to the Pacific coast of Mexico.
Atlantis in Mexico will provide any researchers with a wealth of knowledge to understand the African origin of the Olmec. And the contributions of the Xi to the civilizations of Mexico.
Dr. Winters has expanded knowledge about the other Blacks who established colonies in the Americas before Europeans. In African Empires Ancient America,Dr. Winters discussed the Axumite, Mound Builders and other ancient Black Americans.
Proficiency in a language other than English, helped africalogical researchers conduct the normal africalogical social science. It was DuBois' (1965, 1970) and Hansberry's knowledge of German that allowed these afrocentrists to conduct research into the role of Blacks in Egypt and Ethiopia. J.A. Rogers mastered many languages including French and German to prove that Blacks inhabited almost every continent on the globe. Dr. C. A. Winters (1977,1981\1982, 1985, 1991, 1994) had to learn Arabic, Chinese, Malinke, Portuguese, Otomi, Mayan, Swahili, Tamil and Tokharian (Kushana) to conduct his africalogical studies of Blacks in Asia and the Americas. Dr. Wintes used his linguistic knowled to decipher the Olmec, Meroitic and Minoan writing systems. Dr, Winters gives a detailed explanation of his decipherment of Meroitic writing numerous Meroitic inscriptions deciphered and in his book: Meroitic Writing and Literature.
In the 1960's due to the rise of independence in the east African country of Tanzania, Swahili became a language used by africalogical scientists. Swahili terms were used to explain and define the phenomena associated with africalogy. This is one of the reasons that the terms used in the Kwanza ceremonies practiced by blacks are Swahili lexical items (Coleman, 1971). Swahili is still among africalogical researchers but today Egyptian is recognized as the classical language for africalogical research (Wimby, 1980). Diop (1974,1991) popularized the idea that Egyptian should be used as the classical language for the study of ancient africalogical language and historical studies. As a result, most of the africalogical researchers today concentrate on Egypt and use Egyptian terms to explain the culture and Proto-African language of Africa people (Carruthers, 1977,1980).
Dr. Winters in Afrocentrism: Myth or Science , Has been able to update the literature regarding African civilizations in Asia, Europe and the Americas. This text provides the blueprint necessary for students to understand why the Afrocentric model of history continues to find support from the archaeological, linguistic and anthropological fields of study
This africalogical research by Winters (1981/1982, 1983b, 1983d, 1989a, 1991, 1994) made it clear that the first civilizations in Indo-China and China were founded by Blacks. He has also proved the lie to Hume's (1875) claim that Blacks have "No literacy" and "No letters". . In A Short History of Black People in Ancient Times (Createspace, 2013) and Ancient African History Primer ( Createspace,2014) Dr. Winters provides a comprehensive discussion of the role of African and Black people in the origin and rise of worldwide civilization.
These scholars recognized that the people of ancient Greece, Southeast Asia and Indo-China were African people. When giants in study of Afrocentrism discussed Blacks in Asia they were talking about people of African descent. So when you claim that these civilizations should be outside the study area of Afrocentric scholars you don't know what you're talking about.
These researchers used anthropological, archaeological historical and linguistic evidence to support their conclusions. It is only natural that these well founded hypotheses developed by these scholars can be supported by population genetics.
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Williams, G.W. (1869). History of the Negro Race in America. New York: G.P. Putnam.
Wimby, D. (1980). The Greco-Roman Tradition concerning Ethiopia and Egypt, black books bulletin, 7(1), 14-19, 25.
Winters, C.A. (1977). The influence of the Mande scripts on ancient American writing systems", Bulletin l'de IFAN, T39, serie B, no. 2 (1977), pp.941-967. Clyde Winters, Brain Based Learning and Special Education, Shivaji Road, Meerut (India): Anu Books,2004.
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Winters, C.A. (1979). Manding Scripts in the New World", Journal of African Civilizations, l(1), 80-97.
Winters,C.A. (December 1981/ January 1982). Mexico's Black Heritage. The Black Collegian, 76-84.
Winters, C.A. (1983a). "The Ancient Manding Script". In Blacks
in Science:Ancient and Modern. (ed.) by Ivan van Sertima, (New Brunswick: Transaction Books) pp.208-215.
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Winters, C.A. (1984c). Africans found first American Civilization , African Monitor, l , pp.16-18.
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----------.(1994). Afrocentrism: A valid frame of reference, Journal of Black Studies, 25 (2), 170-190.
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___________2007. Did the Dravidian Speakers Originate in Africa? BioEssays, 27(5): 497-498.
___________2007b. High Levels of Genetic Divergence across Indian Populations. PloS Genetics. Retrieved 4/8/2008 http://www.plosgenetics.
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Get up off your knees and learn from the Afro-American scholars who began the study of Blacks in ancient history.
In conclusion, Afrocentrism is a mature social science. A social science firmly rooted in the scholarship of Afro-American researchers lasting almost 200 years. As you can see when I talk about Blacks around the world I am continuing a tradition of scholarship began 20 decades ago. All I am doing is confirming research by DuBois and others, that has not been disconfirmed over the past 200 years.
Aluta continua.....The struggle continues...
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by Clyde Winters: Afrocentrism, is the adherence to principles and theories related to the idea that African and World history originated on the African continent and moved outward from Africa through the human agency of Africans speaking related languages and practicing a shared culture, who founded the first civilizations of Africa, the Americas, Europe and Asia.
The methods of Afrocentrism are based on application of science through use of the academic disciplines of Anthropology, Archaeology, History, and Linguistics.
In summary, researchers practicing Afrocentrism use anthropology, archaeology and linguistic research to confirm the historical evidence of Blacks in ancient history. Generally we can define Afrocentrism as the study of history, anthropology etc., from a perspective that centers research on the African actors involved in the area of research under study. Researchers practicing Afrocentrism do not base their research solely on Asante’s 5 Characteristics of Afrocentricity. . [/QB]
Are there white afrocentrics?
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posted
Afrocentrism= Black supremacy, Its a racist Anti-White hate ideology. It says Whites are inferior to Blacks. That Whites are diseased non-human albino mutants as.That Whites have no history. That Whites have no identity. That Whites have no heritage. That Whites have no homeland and thus belong nowhere on earth.That Whites have built/accomplished nothing and thus have nothing to be proud of as Whites. All stuff that Clyde,Narmer,Habsburg,Mike,Mena7,TheReal,Jantavanta,Fourty2Tribes,Troll Patrol,MOM,Xy-YT-Hater,KING,Ironcocksucker all state
Posts: 3257 | From: Madisonville, KY USA | Registered: Nov 2011
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quote:Originally posted by Clyde Winters: Afrocentrism, is the adherence to principles and theories related to the idea that African and World history originated on the African continent and moved outward from Africa through the human agency of Africans speaking related languages and practicing a shared culture, who founded the first civilizations of Africa, the Americas, Europe and Asia.
The methods of Afrocentrism are based on application of science through use of the academic disciplines of Anthropology, Archaeology, History, and Linguistics.
In summary, researchers practicing Afrocentrism use anthropology, archaeology and linguistic research to confirm the historical evidence of Blacks in ancient history. Generally we can define Afrocentrism as the study of history, anthropology etc., from a perspective that centers research on the African actors involved in the area of research under study. Researchers practicing Afrocentrism do not base their research solely on Asante’s 5 Characteristics of Afrocentricity. .
Are there white afrocentrics? [/QB]
If we use this definition : “Afrocentrism is the study of history, anthropology etc., from a perspective that centers research on the African actors involved in the area of research under study”, whites can be considered Afrocentric researchers if their research is truthcentric in relation to African/Black themes. Truthcentric researchers write research focused on the subject matter of their research. These scholars, tell a story that is centered on the individual subject matter of their study, instead, of writing history which is full of half-truths.
This means that a truthcentric writer can tell a story about African/Black people centered on their personal experiences and perspective. Although they may be writing from an African perspective, they remain a truthcentric scholar who is interested in the truth, no matter where it leads .These researchers follow the Ancient Model of History, i.e., the reality that Black people have an ancient history. The four major truthcentric scholars in relation to Black history are Col. Rawlinson, C. S. Rafinesque, Terrien de Lacouperie, and Leo Wiener.
Rawlinson was the researcher that admitted he deciphered cuneiform using Galla and South Arabic, and made it clear the Sumerians and Elamites were Black and Kushites.
C.S. Rafinesque can be credited with documenting many Native American vocabularies, and Black Native American tribes.
Terrien de Lacouperie, translated many Chinese documents that made it clear the original Chinese the Li Min, were Black people.
Leo Wiener can be credited with making it clear that the Mande language was a substratum language of Aztec and Maya. He also identified the Mande origin of the Olmec script written on the Tuxtla statuette.
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by CelticWarrioress: Afrocentrism= Black supremacy, Its a racist Anti-White hate ideology. It says Whites are inferior to Blacks. That Whites are diseased non-human albino mutants as.That Whites have no history. That Whites have no identity. That Whites have no heritage. That Whites have no homeland and thus belong nowhere on earth.That Whites have built/accomplished nothing and thus have nothing to be proud of as Whites. All stuff that Clyde,Narmer,Habsburg,Mike,Mena7,TheReal,Jantavanta,Fourty2Tribes,Troll Patrol,MOM,Xy-YT-Hater,KING,Ironcocksucker all state
Liar. Afrocentrism has nothing to do with white people.
Stupid, Afrocentrism centers on the study of African/Black history. As a result, Afrocentric researchers have written africalogical history text dealing with OUR history, namely Carter G. Woodson and W.E.B. DuBois, based on the Ancient Model of History. The Ancient Model of history declares that African people have an ancient history and that the Greeks directly borrowed their mathematics, governmental system, language, writing, philosophy, and religion directly from African people.
The authors of the africalogical and Afrocentric textbooks reported the latest archaeological and anthropological findings. If you review the text of DuBois, Diop and even myself, you will find that the reference associated with the text are relevant an up-to-date for the period they were written.
The archaeological findings reported in these textbooks added precision to their analysis of the classical and Old Testament literature. This along with the discovery of artifacts on the ancient sites depicting Black\African people proved that the classical and Old Testament literature, as opposed to the "Aryan Model", objectively identified the Black\African role in ancient history. See http://www.realhistoryww.com/ for iconographic documentation of the ancient Black Civilizations.
And finally, these textbooks confirmed that any examination of references in the classical literature to Blacks in Egypt, Kush, Mesopotamia and Greece\Crete exhibited constancy to the evidence recovered from archaeological excavations in the Middle East and the Aegean. They in turn disconfirmed the "Aryan Model", which proved to be a falsification of the authentic history of Blacks in early times.
The creation of africalogical textbooks provided us with a number of facts revealing the nature of the afrocentric ancient history paradigms. They include a discussion of:
1) the artifacts depicting Blacks found at ancient sites
recovered through archaeological excavation;
2) the confirmation of the validity of the classical and Old
Testament references to Blacks as founders of civilization in Africa and Asia;
3) the presence of isolated pockets of Blacks existing outside Africa; and
4) that the contemporary Arab people in modern Egypt are not the descendants of the ancient Egyptians.
The early africalogical textbooks also outlined the africalogical and Afrocentric themes research should endeavor to study. A result, of the data collected by the africalogical ancient history research pioneers led to the development of three facts by the end of the 19th century, which needed to be solved by the afrocentric paradigms:
(1) What is the exact relationship of ancient Egypt, to Blacks in other parts of Africa;
(2) How and when did Blacks settle America, Asia and Europe;
(3) What are the contributions of the Blacks to the rise, and cultural expression ancient Black\African civilizations;
(4) Did Africans settle parts of America in ancient times.
As you can see Afrocentric scholars do not write about European and whites.
Posts: 13012 | From: Chicago | Registered: Jan 2006
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quote:Originally posted by CelticWarrioress: Afrocentrism= Black supremacy, Its a racist Anti-White hate ideology. It says Whites are inferior to Blacks. That Whites are diseased non-human albino mutants as.That Whites have no history. That Whites have no identity. That Whites have no heritage. That Whites have no homeland and thus belong nowhere on earth.That Whites have built/accomplished nothing and thus have nothing to be proud of as Whites. All stuff that Clyde,Narmer,Habsburg,Mike,Mena7,TheReal,Jantavanta,Fourty2Tribes,Troll Patrol,MOM,Xy-YT-Hater,KING,Ironcocksucker all state
Too funny. It was whites who had blacks forbidden hundreds of years by law to know about African heritage, history and culture, seen as inferior to whites etc. terrorizing blacks on all levels in all fields for hundreds of years, till this very day with police brutality, but now black consciousness is somehow being anti-white? This once more shows that you are a demon possessed NAZI!
quote: During the slave trade and chattel slavery the ancestors of Black Americans, Afro-Latinos and Afro-Caribbean people were often prevented from speaking their African languages and practicing their religions. Furthermore, the dominant Western culture demonized all aspects of Black African cultures. Still, Richard Allen and Absalom Jones founded the Free African Society and later the African Methodist Episcopal Church in 1787, which is to date one of the oldest Black American institutions in the United States of America.
Definition of domination 1 : supremacy or preeminence over another 2 : exercise of mastery or ruling power 3 : exercise of preponderant, governing, or controlling influence 4 plural : dominion 3
ABOUT THE PROGRAM The mission of the Department of Africology and African American Studies is to provide an intellectual arena in which students learn to critically examine, analyze, and interpret the experiences, traditions, and dynamics of people of African descent. The department's undergirding philosophy is that the specific historical experiences of a people must be the central axis guiding and informing any effective analysis and interpretation of that people's past, present, and future.
Our graduate program is informed by the African-centered/Afrocentric paradigms in relation to other perspectives in Africana studies. The program reflects a deeply ingrained commitment to the self-directed study of African peoples and has benefited from a variety of conceptual and political inputs from diverse, but fully committed, faculty participation as well as invaluable contributions from the community. It is the goal of the department that graduates of our Ph.D. program be prepared to engage in a diverse range of intellectual issues that affect the lives of Africans on the continent and in the diaspora.
Time Limit for Degree Completion: 7 years
Campus Location: Main
Full-Time/Part-Time Status: The majority of courses are offered after 4:30 p.m. The degree program can be completed on a full- or part-time basis.
Interdisciplinary Study: Advisors may encourage or require students to take courses in other departments in order to enhance their research agenda. A student must obtain prior approval from her/his major advisor for any courses taken outside the Department of Africology and African American Studies that s/he wants to use to fulfill departmental requirements. However, for personal and intellectual enrichment, a student may take as many external courses as desired.
Affiliation(s): Faculty are affiliated with a variety of professional organizations such as the African Heritage Studies Association (AHSA); African Literature Association; African Studies Association (ASA); American Anthropological Association (AAA); Association of Black Women Historians (ABWH); Association for the Study of African American Life and History (ASALH); Association for the Study of Classical African Civilizations (ASCAC); Black History Advisory Committee of the Pennsylvania Historical and Museum Commission; College Language Association (CLA); Germantown Friends School's Summerbridge Program; Modern Language Association (MLA); National Council for Black Studies (NCBS); National Council of Teachers of English (NCTE); Pennsylvania Humanities Council; TESOL International Association; and Temple University's Young Scholars Program.
Study Abroad: The department offers study abroad in the Temple University Ghana program. A maximum of 6 credits may be applied toward the doctoral degree.
Accreditation: This program is accredited by the National Council for Black Studies.
Areas of Specialization: Applicants to the Ph.D. program should have a clearly articulated research interest that fits within the department's faculty expertise. Africology and African American Studies is a discipline that draws from diverse academic fields. Most research areas fall into two general categories: the cultural aesthetic, which engages interests in the humanities, particularly history, literature, and the performing arts; and the social behavioral, in which issues may be addressed under the broad domains of sociology, psychology, political science, philosophy, anthropology, and the like. Faculty specialize, offer substantial coursework, and mentor in a variety of areas:
African and African American History African and African American Literature African American Drama African American Psychology African Civilizations African Languages Afrocentric Theory Caribbean Culture Cultural Studies Ethnographic Methods Gender, Sexuality and Women's Studies Linguistics Mass Media Narrative Tradition Popular Culture Research Methods Rhetoric and Composition Social and Political Thought Job Prospects: Graduates of the Ph.D. program in Africology and African American Studies generally find employment based on their area of concentration in academia, college and university administration, or public and private high school administration; the entertainment industry; the fields of criminal justice, journalism, public relations, or social work; local, state, and federal government; or non-profit organizations.
Non-Matriculated Student Policy: Non-matriculated students who desire to take courses at the Ph.D. level in the Department of Africology and African American Studies must first submit an academic transcript to the department's Graduate Director for review. The prospective non-matriculated student then receives a letter stating whether or not s/he has been approved to take courses in the department. A maximum of 9 credits may be applied toward a degree if the student later matriculates. Non-matriculated students may not take AAAS 9982 Individual Research in African American Studies.
Financing Opportunities: The department offers a limited number of assistantships on a highly competitive basis. The awards usually involve teaching or assisting one or more faculty with instructional duties. Teaching Assistants receive a stipend and full tuition remission of up to 9 credits. The applicant must have a grade point average of 3.5 or better and strong letters of recommendation. A resume, writing sample, and/or syllabus are also required with the Teaching Assistantship application, which is obtained from the Graduate Secretary. Applications for a Teaching Assistantship should be submitted along with the application for graduate study.
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Afrocentric classes taught at Temple U follow the link for full course descriptions.
AAAS 0829. The History & Significance of Race in America
AAAS 0834. Representing Race.
AAAS 0857. Sport & Leisure in American Society
AAAS 1124. Elementary Yoruba. 3 Credit Hours. An introductory course in the understanding, reading, and speaking of Yoruba, an African language that has had a major impact on the African cultures of Brazil, Haiti, Cuba, Puerto Rico, Jamaica, and the United States. Students will be taught grammar, vocabulary, and conversation in the language.
AAAS 1125. Elementary Hausa. 3 Credit Hours. An introductory course in the understanding, reading and speaking of Hausa, a language spoken by more than 70 million people in West Africa. Students will be taught grammar, vocabulary, and conversation in the language.
AAAS 1152. Introduction to African Aesthetics. 3 Credit Hours. An overview of the cultural experience of African peoples. An examination of the culture of peoples in Africa, America, and the Caribbean in a comprehensive and structurally integrated manner. An introduction to Black aesthetics and the interrelationship of the humanities in African American Studies. Designed to acquaint students with important historical and philosophical investigations of the creative process and to explore interrelationships, similarities, and differences in the various cultural expressions of African peoples.
AAAS 1252. Afrocentricity. 3 Credit Hours. An introduction to the theories and methods of Afrocentricity. Discussion of cultural, scientific, historical, and psychological consciousness. Critique of African world-voice by examining Pan Africanism, Negritude, and African Nationalism. Repeatability: This course may not be repeated for additional credits.
AAAS 1253. Blacks in World History.
AAAS 1261. Africa in the 20th Century. 3 Credit Hours. A summary of the major political, economic, social, and cultural developments in Africa since 1900. The impact of indigenous and foreign philosophies on industrialization, urbanization, and peasantization during the 20th century. NOTE: This course can be used to satisfy the university Core International Studies (IS) requirement. Although it may be usable towards graduation as a major requirement or university elective, it cannot be used to satisfy any of the university GenEd requirements. See your advisor for further information. In addition to meeting the university Core International Studies requirement, this course meets the Non-Western/Third World IS requirement for Communication Sciences majors. Please note the recent update to the Core IS requirement at www.temple.edu/vpus/resources/coreupdates.htm#coreisupdate. Course Attributes: IS
AAAS 1268. African American History Since 1900.
AAAS 1271. Urban Black Politics
AAAS 1296. Introduction to African American Studies
AAAS 1968. Honors Africa in the 20th Century
AAAS 2044. The Black Church. 3 Credit Hours. This course is an exploration of the significant role the Black Church has played in creating an African American response to social, political, and economic obstacles and barriers in America. "Black Church" is defined broadly as African descended communities of spiritual worship, including but not limited to Christian, Islamic and Indigenous/African-derived religious groups. Students will be introduced to some of the African cosmologies that informed the worldview of people who were forcibly removed from their homelands and dispersed across the globe and enslaved in the Americas.
AAAS 2058. African American Music I. 3 Credit Hours. An overview of the history, spirituality and sociology of African/African-American music, with main emphasis on important and dynamic forms, styles and concepts that have formed the core of African and African American music culture. Distinct themes and phenomena that define African/Black music will be presented and discussed. The goal of this course is to develop critical thinking and writing skills during our exploration of the origins, themes, and direction of African/African-American music in the context of Black politics, history and culture.
AAAS 2100. Special Topics
AAAS 2111. Tupac Shakur and the Hip Hop Revolution. 3 Credit Hours. Rapper, Tupac Amaru Shakur (June 16, 1971 – September 13, 1996) has been described as one of the most influential personalities in the history of Hip-Hop music and culture. His early years as a child of The Black Panther Party for Self Defense provided a unique political insight and edge to his music. Posthumously, Shakur continues to sell millions of records and inspire millions of listeners internationally and his increasing reputation as a pivotal figure has been acknowledged by some of the major African American philosophers. This course will explore the charismatic, conscious and controversial artist in terms of his poetic influence on issues such as Black Power, pain, poverty, and the rhetoric of Black Consciousness.
AAAS 2131. Creative Writing Workshop
AAAS 2133. The African American Lesbian, Gay, Bisexual, Transgender Experience. 3 Credit Hours. With advancement made through the modern civil rights movement and the emergence of progressive views on sexuality in contemporary society, African American lesbian, gay, bisexual, transgender, and questioning LGBTQs individuals have made gains in social mobility and recognition. However, homophobia, heterosexism, sexism, and racism continue to intersect within the lives of African American LGBTQs, shaping the way in which they are perceived and interact within the larger society. This upper level undergraduate course explores the experiences of African American (LGBTQ) individuals through an interdisciplinary approach. The course enlists both narratives and empirically based research in conceptualizing the experiences of African American LGBTQs within the United States. While not limited to a specific theoretical perspective; students will be expected to understand the experiences of African American LGBTQs using conceptual frameworks informed by the use of an intersectional analysis.
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AAAS 2134. The Literature of American Slavery. 3 Credit Hours. Slaves, slave owners, and abolitionists, men and women, perceived slavery in distinctive ways and recorded those perceptions in songs and poems, folk tales, autobiographical narratives and novels, speeches and tracts, travel accounts, journals, diaries, and letters. Through an examination of this rich oral and written literature, such themes as the character of slave culture, the relations between slaves and masters, the oppression of women under slavery, and the connection between abolitionism and feminism are explored. Lectures provide historical background and a context in which to read the selections
AAAS 2142. The Black Male Experience. 3 Credit Hours. This course will review and analyze experiences of African American men from a variety of perspectives. This will allow students to look at contemporary African American male and examine factors that have contributed to his present condition including: examination of the black male within the present social system, their role in ghetto and street culture, the status and role performances of black fathers and the historical and contemporary myths about the physiology and biology of African American males.
AAAS 2151. History of Blacks in Cinema.
AAAS 2165. History and Culture of the Caribbean. 3 Credit Hours. This course presents a historical survey of the cultural, economic, and political developments of the Caribbean people from the enslavement and colonial periods to independence and post-independence with particular emphasis on Haiti, Jamaica, Guyana, Trinidad-Tobago, Barbados, and the Bahamas. Students will explore the historical and cultural roots of contemporary Caribbean societies, as well as the main discourses on Caribbean identity, nationality, and culture. It is expected that by the end of the semester students should have a sound knowledge of the history and culture of the Caribbean and should be able to establish parallels between the Caribbean experiences and that of other Diasporic Africans.
AAAS 2168. African Americans in Sports.
AAAS 2175. Hip Hop and Black Culture. 3 Credit Hours. Hip Hop and Black Culture will lead its students into an in-depth analysis of hip-hop culture, hip-hop music, other cultural expressions that contributed to the culture's development and evolution, as well as the relevance of hip-hop's role as the preeminent modern black aesthetic. The primary focus of the course is to provide a comprehensive foundation for understanding the relevance of hip-hop's role in the modern African-American experience, its representation and misrepresentation of African Americans as well as its role as a vehicle of expression that articulates cultural norms translated into socially acceptable sounds.
AAAS 2200. Topics in African-American Studies.
AAAS 2201. African Civilization. 3 Credit Hours. A survey of Africa's contributions to world history and civilization from 5000 B.C. to 1800 A.D. An intensive analysis of the major issues in African civilization.
AAAS 2205. Black Politics in America
AAAS 2208. Black Folklore: African and African-American. 3 Credit Hours. An overview of the folk literature and oratory of African peoples on the African continent and in the Americas. Covers tales, stories, myths, and proverbs, and their function in society. Brer Rabbit, Ananse, the Flying African, High John de Conquerer, John Henry, Shine, and many other characters are examined.
AAAS 2211. African Politics. 3 Credit Hours. This course is intended to provide students with the necessary historical background to understand and analyze socio-political issues in African society. Topics to be covered will include: the pre-colonial political systems, causes and effects of enslavement and colonialism, liberation movements, and independence.
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AAAS 2218. Psychology of the African American Experience
AAAS 2248. Public Policy and the Black Community. 3 Credit Hours. This course examines the various dimensions of public policies and their impacts on the Black community in the United States. Using historical, economic, political, sociological and psychological analytic lenses, students will analyze policy within a systems framework, being sure to engage the domains of economics, education, criminal justice, housing and health care. Students will engage/interact with Philadelphia participants in the policy-making process, and will debate key policy issues highlighted during this course.
AAAS 2251. Mass Media and the Black Community. 3 Credit Hours. An examination of the role mass media plays in the African American community. Ownership, access, and image making are a few of the topics discussed. The aim is to develop an appreciation and awareness of the role media play in shaping opinions.
AAAS 2255. Introduction to Research Methods. 3 Credit Hours. Introduction to basic methods of research and methodological issues in African American Studies. This course provides an overview of social research methods, addresses sociocultural issues in research conceptualization, operationalization and design, and introduces basic analytic concepts and operations. Students work in small groups to design an original, IRB-compliant multi-method study to address an issue that local communities deem important to their quality of life.
AAAS 2405. Introduction to Afro-Jewish Studies. 3 Credit Hours. This course will introduce students to the study of African and African-Diaspora Jews. Students will examine and critically assess the various past and present methods used to study Africana Jewish communities. The research and readings will provide students with a basic introduction to Afro-Jewish history, culture and religion. It will also analyze the effects of race and racism on the construction of Afro-Jewish identities.
AAAS 2934. Honors Literature of American Slavery. 3 Credit Hours. Slaves, slave owners, and abolitionists, men and women, perceived slavery in distinctive ways and recorded those perceptions in songs and poems, folk tales, autobiographical narratives and novels, speeches and tracts, travel accounts, journals, diaries, and letters. Through an examination of this rich oral and written literature, themes such as the character of slave culture, the relations between slaves and masters, the oppression of women under slavery, and the connection between abolitionism and feminism are explored. Lectures provide historical background and a context in which to read the selections.
AAAS 3010. Special Topics in African Languages.
AAAS 3176. Contemporary Black Poets.
AAAS 3205. The Black Woman. 3 Credit Hours. This course will review and analyze experience and representation of African American women from a variety of feminist, psychological, and African-centered perspectives. Students will apply theoretical and research findings from selected scholarly and anecdotal sources to understanding the unique challenges of African-American women's treatment and methods of coping, resistance, and survival in legal, educational and social systems steeped in racism, sexism, homophobia and patriarchy. Class assignments (e.g., reaction, papers, group project.) will help students develop the skills necessary to communicate effectively and professionally, in both oral and written form, about these important issues.
AAAS 3215. Languages and Cultures of West Africa. 3 Credit Hours. This course is an introduction to the indigenous languages and cultures of West African peoples. Aspects of their geographical locations, history, social organization, worldview, values, customs, oral traditions, and communities will be discussed. A review of the impact of major historical events on these languages, and on their speakers' life styles, identity, and customs will be undertaken. The role of these languages in the development of African and African-Caribbean languages and cultures will also be examined. In the latter part of the course, students will be introduced to the basic structure of these languages, and will be taught how to read, write, and speak some phrases in each language. The course will focus on location, worldview, history and culture as contexts for the three major languages chosen from Akan, Bamanankan (Bambara/Mande/Mandinka/Mandingo), Ewe, Fulfude (Fulani), Ga, Hausa, Wolof, and Yoruba. This is not a languages course per se, but a course about the relationship between culture, customs, and language.
AAAS 3257. Black Social and Political Thought. 3 Credit Hours. The thoughts and philosophies of Black leaders as they relate to the struggle of Black people for liberation. Covers individuals such as Frederick Douglass, Booker T. Washington, W.E.B. DuBois, Huey P. Newton, Ella Baker, Angela Davis, Ida B. Wells, Fannie Lou Hamer, Malcolm X, Marcus Garvey, Nkrumah, Toure, Shirley Chisolm, A. Philip Randolph and Dr. Martin Luther King, Jr. and other Black thinkers.
AAAS 3268. Critical Readings in African American History. 3 Credit Hours. Using primary source material and with special attention to the United States, students will examine the African experience in the Americas from the 14th century to the present. Movements, periods, events and people that represent major social, economic and political African American thought will be surveyed.
AAAS 3271. History of Pan-African Thought. 3 Credit Hours. A study of the works and thoughts of Sylvester Williams, W.E.B. DuBois, Kwame Nkrumah, Julius Nyerere, M.K.O. Adiola, and others. Analysis of the Pan African Congresses from 1919 to 1987.
AAAS 3296. The Black Family.
AAAS 4115. Black Aesthetics
AAAS 4146. Women Writers in Black Literature
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AAAS 4161. Studies in African-American Literature. 3 Credit Hours. This course is an examination of African American literary forms with certain emphasis on poetry, drama, fiction, and autobiography. Texts from earlier decades and contemporary movements are included. The aim is to develop an understanding and appreciation of African American literary experience. Phillis Wheatley, Zora Neale Hurston, Langston Hughes, Richard Wright, Amiri Baraka, Maya Angelou, Toni Morrison, Chester Himes, James Baldwin, Henry Dumas, Paul Laurence Dunbar, John Killens, Wallace Thurman, Ann Petry, Alice Walker, Bebe Moore Campbell, and Nikki Giovanni are among writers whose works are studied.
AAAS 4221. The Black Child: Development and Socialization. 3 Credit Hours. A study of the development and socialization of the African American child. Discussion of family, peer group relationships, formal and informal education, and early racial consciousness.
AAAS 4248. Dimensions of Racism
AAAS 4389. Seminar in Community Service. 3 Credit Hours. Seminar in Community Service allows African American Studies majors to acquire hands-on experience in, and provide unpaid on-site services to, a community-based agency, organization, or program selected and pre-screened by the instructor. The selected community site must provide a significant social service to the larger community. Students will spend Phase I of the course in class reading and discussing empirical and theory-based literature relevant to the services provided by the instructor-selected site. Students will spend Phase II in service to the agency, and will return to the classroom in Phase III to deliver the final report--an empirically-based research report analyzing agency goals and processes, and where appropriate, making evidence-based suggestions for improving agency policy as it affects successful delivery of services.
AAAS 5010. Special Topics in African Languages
AAAS 8001. Proseminar in Graduate Work in African American Studies. 3 Credit Hours. An introduction to the intellectual and professional foundations of the field. It examines the historical origins of African American Studies in the United States and Africa, as well as the context of classic creative, analytical, and autobiographical works.
AAAS 8002. African Civilizations. 3 Credit Hours. An intensive investigation into the origins of several major African civilizations. Civilizations and periods chosen may vary at the discretion of the instructor but will normally include the classic cultures of Nubia, Kemet, Axum, Songhay, Mali, Ghana, Monomotapa, Yoruba, and Asante.
AAAS 8003. Research Methods in African American Studies. 3 Credit Hours. An introduction to the basic research methods used in African American Studies. It examines historical, anthropological, behavioral, and critical methods, as well as the methodological foundations of the Afrocentric method.
AAAS 8004. Theories and Methods in African American Studies. 3 Credit Hours. An intensive critique of African studies within the context of evolving theoretical and methodological issues. Topics include boundaries of particularism, frames of reference, etymology, historical cleavages, and the idea of the African voice. Students will write major research papers analyzing the various perspectives advanced by scholars within the field of African studies.
AAAS 8005. African Literature. 3 Credit Hours. Examines African literature from 4000 B.C. to the 20th century. Special attention will be paid to the early sacred works, and didactic oral traditions, poetry, drama, the advent and literary aesthetics of Western-writers.
AAAS 8006. African American Literature. 3 Credit Hours. Deals with the social context of African American literary development from enslavement to the present. Students are introduced to the cultural patterns and historical experiences that produced the early autobiographies, narratives, poetry, and essays as well as the 20th century novels, plays, and poetry.
AAAS 8007. African Aesthetics. 3 Credit Hours. Examines the interrelationship of the creative process with cultural and philosophical motifs in African history by studying mythology, the generative and productive force of the spoken word and the power and significance of a wide variety of aesthetic concepts.
AAAS 8008. Ethnographic Methods. AAAS 8009. The Afrocentric Paradigm. 3 Credit Hours. In this intensive critique of African studies we discover the processes by which those working in the discipline of Africology develop their arguments about and/or interpretations of the African world experience transnationally and trans-generationally. Although this course naturally emphasizes theories and methodologies in Africana Studies, our readings and discussions will move beyond the rote acquisition of a list of thinkers and their ideas. Since our main objective is to finish the course with a broader, deeper view of the discipline, our dialogue must intentionally sharpen our skills as critics, theoreticians and researchers, and give us the confidence to examine the agency of African people in any phenomena. Thus, students will explore the historical and intellectual roots of Afrocentricity, as well the main tenets of the most prominent paradigm in the discipline. It is expected, that by the end of the semester, students should be well versed in Afrocentric theories and be able to apply it to their own research interests. Posts: 8179 | From: the Tekrur straddling Senegal & Mauritania | Registered: Dec 2011
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AAAS 8415. Ancient Egyptian Language I
AAAS 8416. Ancient Egyptian Language II
AAAS 8432. African-American Family. 3 Credit Hours. Contemporary theories and research on the African American family. Includes assessment of family behavior, the role of children, sex roles, perceptual changes within the context of society, demographic factors, impact of unemployment and underemployment, and income distribution.
AAAS 8435. Ebonics: African American Language. 3 Credit Hours. Examines variations of African American languages found throughout the Americas. Special attention to the Gullah prototype from South Carolina and Georgia. Presents the major theoretical arguments about the development of the languages.
AAAS 8441. African Philosophical Thought. 3 Credit Hours. An analytical and historical overview of the ideas that have made the African culture, with particular emphasis on the resurrection idea, the concept of rule, harmony and balance, divination systems, dual-gender responsibility, and relationship between human beings.
AAAS 8442. African Religions.
AAAS 8446. Cheikh Anta Diop. 3 Credit Hours. A critical examination of the portions of Diop's corpus on the African origin of civilization with special inquiry into the nature of his evidences. Students will present papers analyzing Diop's Afrocentric perspective and his impact on African scholarship around the world.
AAAS 8449. Pan Africanism. 3 Credit Hours. A survey of the major currents of Pan African Thought from the early Pan African Congresses to the events of the Sixth Pan African Congress of Dar Es Salaam. Opposing critiques will be presented and discussed, especially the Marxist critique of Pan Africanism.
AAAS 8455. Caribbean Culture and Politics. 3 Credit Hours. An investigation of the roles of culture and politics in the development of the Caribbean basin. Particular emphasis will be placed on the ways that African cultural survivals, creolism, syncretism, and political struggle have acted to create the unique Caribbean outlook.
AAAS 8464. Literature of the Harlem Renaissance.
AAAS 8465. Literature of the Black Power Revolution. 3 Credit Hours. An overview of the major African American literary developments of the 1960's and 1970's in the United States. Looks at the works of Amiri Baraka, James Baldwin, Sonia Sanchez, Nikki Giovanni, Haki Madhubuti, and others.
AAAS 8468. Major African Writers. 3 Credit Hours. Examines the 20th Century prose, fiction, and poetry, of major writers of the African world. Students analyze writers in accordance with the protocols of literary innovations, Afrocentric motifs, symbolic functionalism and political themes.
AAAS 8521. Readings in African History. 3 Credit Hours. Survey of the major developments in Africa through written and oral records with discrete emphasis on the analysis of perspectives both external and internal to Africa. Collected traditions, colonial and neocolonial scholarship, liberal and feminist writings, Marxist and neo-Marxist treatises as well as Africanist and afrocentrist literature will be examined.
AAAS 8542. Readings in African American Social Thought
AAAS 8547. Readings in 1960's Protests.
AAAS 8561. African American Theatre
AAAS 8566. African American Music. 3 Credit Hours. A survey of the rich musical tradition of African Americans from the emergence of the field hollers and work songs to contemporary music. Attention given to spirituals, jazz, blues and rock as major genres.
AAAS 9001. Seminar in African Aesthetics. 3 Credit Hours. Examines the philosophical foundations of African aesthetics by concentrating on the cosmology, ritual religions, oral traditions, and proverbs of African people. Examines the question of what constitutes African standards of beauty, or art, or good, or culture.
AAAS 9002. Teaching African American Studies.
AAAS 9614. African American Diaspora.
AAAS 9615. Seminar in African American Psychology
AAAS 9625. Nile Valley Civilization. 3 Credit Hours. A critical examination of selected topics in the civilizations of Kemet, Nubia and Axum. Detailed analysis and discussion on the primacy of Kemet in African civilization.
AAAS 9641. Sem Life & Work Malcom X. 3 Credit Hours. Examines the life and work of Malcolm X from the standpoint of his impact on social, political, and economic movements in the United States. The moral force of Malcolm X as seen in the growth of various urban religious and spiritual groups will be assessed.
AAAS 9642. Seminar in African American Social Philosophy.
AAAS 9643. Research and Writings of W.E.B. DuBois.
AAAS 9645. Seminar in the African American Woman. 3 Credit Hours. An exhaustive treatment of theories relating to the role of the African American woman. Topics will include gender bias within the African American community, feminism and the black woman, sexism, classism, and racism, and the future of the black woman in America.
AAAS 9662. Seminar in the African American Novel. 3 Credit Hours. A seminar in the African American novel which may focus on one or several principal figures or examine a single theme during a particular historical period, i.e., the novel after 1945.
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AFRICOLOGY AND AFRICAN AMERICAN STUDIES
Dr. Molefi Asante, Chairperson 810 Gladfelter Hall 215-204-8491 masante@temple.edu
Dr. Nilgun Anadolu-Okur, Director of Undergraduate Studies 826 Gladfelter Hall anadolu@temple.edu
Anne K. Eckert, Administrator 1008A Gladfelter Hall 215-204-9209 ake@temple.edu
Tammey Abner, Coordinator 808 Gladfelter Hall 215-204-8491 tammey.abner@temple.edu
MISSION Temple University's Department of Africology and African American Studies provides students with a textured intellectual experience through the systematic Afrocentric study of the thought, behavior and practices of African people globally. Inasmuch as our faculty and students pursue knowledge from the perspective of African people as both agents and subjects of experience, we also remain open to plural understandings emanating from the multicultural society in which we live, and the rapidly shrinking world beyond. Students engage in critical discourse about issues of race, ethnicity, gender, sexuality, class and culture across a great expanse of time and geographical space. Our classes interrogate African frames of reference, from the classical to the contemporary periods, tracing continuities and transformations from Africa to numerous diasporic communities worldwide.
We commit ourselves to the shaping and evolution of our discipline, and to positive change in our communities. Through enhanced mentoring and cooperative pedagogy, we cultivate the academic excellence, social responsibility and political engagement necessary for subsequent generations of scholars to carry this work into the future.
CURRICULUM The curriculum stresses the skills necessary to think critically, write clearly, argue persuasively, and solve problems effectively. Students are exposed to theory and research in a variety of subject areas and are encouraged to engage in active research and service beyond the classroom.
CAREER OPPORTUNITIES Our alumni have entered careers in primary and secondary education and administration, social work and administration, research design, law enforcement, city government, and have also worked with museums and other cultural and artistic institutions. Several Africology and African American Studies alumni are active in local and national entertainment in roles that include music production, film making, acting, and script writing. Many others have earned graduate degrees in a variety of areas, including law, the health-related professions such as medicine and nursing, public administration, and the social sciences, including political science, history, psychology, sociology, and anthropology.
AWARDS AND HONORS The department offers three internal awards for graduating seniors—two privately-sponsored awards for outstanding academic performance and one departmental award for outstanding service. The Department of Africology and African American Studies supervises the Temple in Ghana program, which allows students to study for six weeks during the summer at the University of Ghana in Accra.
FACULTY
Nilgün Anadolu-Okur, Associate Professor, Department of Africology and African American Studies; Ph.D., Hacettepe University.
Molefi Kete Asante, Professor, Department of Africology and African American Studies; Ph.D., University of California Los Angeles.
C. Amari Johnson, Assistant Professor (Teaching/Instructional), Department of Africology and African American Studies; Ph.D.
Ama Mazama, Associate Professor, Department of Africology and African American Studies; Ph.D., La Sorbonne Nouvelle, Paris III
Kimani Nehusi, Associate Professor (Teaching/Instructional), Department of Africology and African American Studies; Ph.D.
Sonja Peterson-Lewis, Associate Professor, Department of Africology and African American Studies; Ph.D., University of Florida-Gainesville.
Aaron X. Smith, Assistant Professor (Teaching/Instructional), Department of Africology and African American Studies; Ph.D., Temple University.
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Eenee meenee mynee mo get serious or u gotta go! Really real Afrocentrism? Now ya know!
quote:What is the concise definition of Afrocentrism?
Some say Afrocentrism is a social science but not all social science is Afrocentrism.
If Afrocentrism is a social science what is it in particular?
What is the definition of Afrocentrism in one sentence?
In very recent times, it began as a corrective measure to Eurocentrism. But by its very nomenclature, it risks giving validity to Eurocentrism.
Scholarship should ideally aim at objective facts and valid argument but human element often interferes to twist things emotively.
For example, a text titled "The History of the Jews in Germany from 1920-1950" would most likely be treated differently from historians who are Jewish from those who are not. So how to solve this issue--given the emotive and often biased influence of human researchers?
In terms of the definition given above--i.e. "Afrocentrism as a corrective to Eurocentrism" one can go back in recent times to pioneers such as Duse Mohammed who inspired Marcus Garvey. Before that there is Ahmed Baba who wrote on racial matters. And even before there is black Iraqi writer Al Jahiz. And Blyden too. Way back in time, there was Imhotep too.
But the point is objective scholarship hence white writers such as Basil Davidson are of some merit.
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Show me such a law that stated that Blacks could not teach their children about their African heritage,etc. What you think slaves couldn't talk to each other in their cabins at night when massa wasn't around? There's a big difference between Blacks talking about the history of others from a Black perspective and trying to steal said history by claiming every important group (ie the Celts,Vikings,Anglo-Saxons,etc) or person (ie every European King,Queen,Noble,Composer,painter,etc) was Black leaving us with only the parts you don't want.Also trying to claim others homeland as your own (ie Europe) and giving us a homeland that you don't want (ie Central Asia) because its a barren wasteland good for nothing.
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^Doxie - just because you don't like it, doesn't mean that it isn't the truth. All we currently know about you people in your Homeland, is from the writings of Herodotus c. 440 B.C.
So far the Russians - who control your former homelands - have not discovered evidence to piece together your "REAL" history as Central Asians. No doubt, that is in no small part due to you being an illiterate people, when you reached Black Europe, who were unable to WRITE down your history like Black people did.
So when you now "Literate" Albinos (thanks to Blacks), refused to allow African Slaves to learn to read and write - like Blacks had taught YOU - you knew full well that you would be destroying their history.
Btw - this was not the same situation for Blacks in the North, their story (Strangely) has not been told.
Posts: 22721 | Registered: Oct 2005
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White people hating demon from hades please. Sorry but we are not Central Asians therefore Central Asian history is not our history. There is no such thing as Black Europe as Europe is and always has been ours.
Posts: 3257 | From: Madisonville, KY USA | Registered: Nov 2011
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quote:Originally posted by CelticWarrioress: Show me such a law that stated that Blacks could not teach their children about their African heritage,etc.
Well, during slavery it was forbidden to carry out and express African culture, after the abolishment of slavery black people didn't have equal right to create facilities due to Brown vs the Board and Jim Crow. After Brown vs the Board and Jim Crow were abolished, then in the mid 70's white politicians implemented ways so black schools were cutoff from fundings etc making black children receive inferior eduction.
But you are cool with that, right?
quote:Originally posted by CelticWarrioress: What you think slaves couldn't talk to each other in their cabins at night when massa wasn't around?
This comment is funny and dumb at the same time.
Slaves worked long hours and mostly died early, there are studies on osteology to proof this. You ignore basic reality of that time.
quote:Originally posted by CelticWarrioress: There's a big difference between Blacks talking about the history of others from a Black perspective and trying to steal said history by claiming every important group (i.e. the Celts,Vikings,Anglo-Saxons,etc) or person (i.e. every European King,Queen,Noble,Composer,painter,etc) was Black leaving us with only the parts you don't want.
So, what has this to do with me, and millions of blacks? However, it is basic reality that there was black presences during these days in Europe. You can cry yourself to sleep, but it is still a historical fact. This doesn't mean that all these people where black. But some of them certainly had black (African) ancestry.
quote:Originally posted by CelticWarrioress: Troll Patrol,
Also trying to claim others homeland as your own (i.e. Europe) and giving us a homeland that you don't want (i.e. Central Asia) because its a barren wasteland good for nothing.
According to white scientists you do originate from Asia. Why don't you contact them and tell them they are lying, instead of yapping that rubbish over here and blame me for all kinds of ridiculous crap.
quote:Originally posted by Mike111: No doubt, that is in no small part due to you being an illiterate people, when you reached Black Europe, who were unable to WRITE down your history like Black people did.
What is an example of an historical writing/s, written by blacks in Europe before whites arrived ?
Posts: 42921 | From: , | Registered: Jan 2010
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For me Afrocentrism is the real history of the world that focus on Black African people because Black African people are the oldest people on planet earth who inhabited the 7 continents, created civilizations in all seven continents and were the ruling class, elite,priests, scholars and scientists in all seven continents until the late colonial era of the 19 cent CE.
Afrocentrism is also the Black people point of view on World History, religion, politic and a economy.
quote:Originally posted by Mike111: No doubt, that is in no small part due to you being an illiterate people, when you reached Black Europe, who were unable to WRITE down your history like Black people did.
What is an example of an historical writing/s, written by blacks in Europe before whites arrived ?
. Below is a link to a page on the written languages of the first Black Human civilizations.
You question is a very astute one, in that you ask where is the actual written histories of those people.
The answer is that we will not know until Blacks take away our artifacts from the Albino destroyers and liars.
Proof of the shenanigans of Albinos is not only in the huge number of Fakes they have produced:
But in the simple fact that RACE is almost never mentioned in the SUPPOSED ancient documents that Albinos offer us. When we know quite well that the subject of race is constantly under discussion in normal society.
quote:Originally posted by Mike111: No doubt, that is in no small part due to you being an illiterate people, when you reached Black Europe, who were unable to WRITE down your history like Black people did.
What is an example of an historical writing/s, written by blacks in Europe before whites arrived ?
The best example is the Vinca inscriptions.
This European writing system was created by African people. It was based on the Thinite script.
The Proto-Magyar were one of the many ethnic groups which formerly lived in the Fertile African Crescent. They offered prayers to *kan, e.g., Magyar kan, konyorog, Manding kani, and Dravidian ka-n. They also worshipped the god Amon, who they called Anya
The name Maa is found in many Proto-Saharan ethnonyms. For example the Manding called themselves Ma-nde (the children of Ma), the Sumerians called themselves Mah-Gar-ri (exalted God's children), and the Magyar of ancient times referred to themselves as Muh-ger-ri , or Ma-ka-r (exalted children).
According to David MacRitchies the most ancient Uralic speakers were called czernii ugris or 'Black Ugris'. The Ugris were also called Hunni. The name Ugrian, is the origin for the word Hungarian. The Hungarians were also called Sabatocospali ,"the Blacks".
The Carpathian blacks arrived in the area in the 4th millennium B.C. The Tripolye culture dates from 3800 to 2100 B.C. The Tripolye culture was established in the Ukraine, Moldavia and Romania along the Siret River in the Ukraine. The Tripolye people may have collected/cultivated barley, millet and wheat. They also had domesticated cattle, sheep-goats and pigs. As in Africa, their principle domesticate at this time was cattle .
During the middle Neolithic copper was being exploited in several mountainous regions of Europe. The center for copper mining in Europe was the Carpathian mountains. Many copper objects have been found on Tripolyean sites .
Many animal and human figurines have been found on Tripolyean sites. The Tripolye rotund ceramic female figurines are analogous to the rotund female figurines found in ancient Nubia.
It appears that for over a millennium the Linear Pottery and Cris farming groups practiced agriculture in the core region of Tripolyean culture. The middle Neolithic Tripolye people on the other hand are associated with cattle herding and mining.
The Vinca people in addition to possessing writing were also engaged in copper metallurgy. They also made clay and stone figurines and fine pottery. As among the contemporary Nubians and Tripolyeans culture the Vinca people made fine human and animal figurines .
The Tartarian writing was invented in Africa. .
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It is based on the Thinite writing systems which was used by African people to write their language in ancient times.
In 1983,Vamos-Toth Bator and I deciphered the Tartarian tablets and discovered that it is not relating to an astrological event, it was an amulet worn by a Proto-Magyar dignitary.
Figure2: The Symbols on the Tartaria Tablet
Figure 3: The Tartaria Tablet
This amulet was deciphered by giving the characters of the Tartarian tablet phonetic values consistent with the Proto-Saharan script. Winters and Vamos-Toth found that the interpretation of the Tartarian tablet in Magyar and Manding was quite similar. Reading the Tartarian inscription from left to right in Magyar we have:
Jo taj dogo ko. "Goodness here adheres(to you from) the Deity. Taj-a to bo. Here the source of abundance. To egybe . (The Deity is) the source of Unity. Ko ne. The Deity (is) for me. Mi ont ke Which integrates (me) into one Unity (with the Deity)."
Breakdown of Symbols on Tartarian Tablet This Magyar decipherment corresponds to the Manding reading of the same signs: Yo ta togo Ko "(Make my) Present state of Existence here the Refuge[of] God Ne Ko My God fo to (is a) pleasant Refuge Mi nde Ge to consume indeed Purity."
The use of the term Ko to denote God, by the Proto-Magyar in the Tartarian amulet, supports the Kushite origin of the Magyar people who made this amulet.
The genetic unity of the Magyar and Mande translations show the African origin of the ancient Tartarians.
The Vinca Tordos culture is very interesting because of the evidence of writing found in this culture. The famous Tartaria tablets were produced by the Vinca Tordos culture. The Vinca Tordos culture is associated with western Bulgaria, southwest Romania and Yugoslavia.
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