Suchergebnisse

Adeleke deconstructs Afrocentric essentialism by illuminating and interrogating the problematic situation of Africa as the foundation of a racialised worldwide African Diaspora. It attempts to fill an intellectual gap by analysing the contradictions in representations of Afrocentrism in Africa. These include multiple, conflicting, and ambivalent portraits of Africa; the use of the continent as a global, unifying identity for all blacks; the de-emphasising and nullification of New World acculturation; and the ahistoristic construction of a monolithic African Diaspora worldwide

'Afrocentrism: Mythical Pasts and Imagined Homes' by Stephen Howe is reviewed. Afrocentrism: Mythical Pasts and Imagined Homes by Stephen Howe is reviewed.

One might assume that Barack Obama, a black American man with an African father, would be positively disposed to Afrocentrism, a social movement that seeks to connect black Americans culturally to Africa. But instead, Obama is committed to a post-racial and universalist politics that represents a fundamental challenge to the racial thinking of Afrocentrism. On the other hand, Obama spent many years in the Afrocentric Trinity United Church of Christ and has ideas that are in agreement with ideas held by prominent Afrocentrists. This article uses Obama's writings and speeches to trace his interactions with and rejections of Afrocentrism. In doing so, it presents an understanding of the beliefs and ideals of both Obama and Afrocentrism. Adapted from the source document.

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

The mainstream publicity garnered from Molefi Kete Asante's Afrocentric paradigm has led to an often anti-intellectual and nonacademic misappropriation of its constructs. This approach fashioned out of mainstream sound bytes, commonly characterized as "Pop Culture Afrocentrism," suggests that a discourse need only feature or mention people of African descent to be considered Afrocentric. Such an approach has often led to the application of base intellectual offerings by scholars claiming to utilize Afrocentric methodology. This article discusses how mainstream media sound byte–type approaches toward Afrocentricity has (a) led to a dearth of understanding of the concept and (b) created the need for contemporary intellectuals to produce research that critically applies the Afrocentric paradigm in alignment with Asante's conceptualization in order to prevail over typical anti-Black mainstream contributions. To distinguish pop culture Afrocentrism from the Afrocentric paradigm, focus is placed on Asante's location theory as one of the most essential aspects of Afrocentric inquiry.

In the 1960s, Africobra, a group of African-American artists in Chicago, experimented with art that synthesized African and African-American forms with interpretative visions of an African Diaspora. Africobra mandated a functional program for art-making in which art was to instruct in the beauty of a universal Black culture. Their imagery predates publication of Molefi Asante's "Afrocentricity" yet negotiates in visual terms Afrocentric tendencies present throughout African American cultural historiography. Still working in the present day, Africobra emphasizes the moral value of the creative process for the individual African American artist within an Afrocentric paradigm. In so doing, Africobra attempts recapture in an American context, the power of definition over art and identity exercised for centuries by dominant culture. Adapted from the source document.

Abstract
Measurement of Afrocentrism and investigation of Afrocentricity's significance in the lives of Black Americans has gained momentum, given the current evidence suggesting that cultural factors matter in the lives of diverse populations. In particular, factors associated with African philosophical constructs may have significant relationships with improved mental health and overall well-being among African and African diaspora populations. However, the prior conceptual literature suggests that Afrocentrism is a heterogenous concept with a multitude of domains associated with its measurement. The present study was envisioned given the relative absence of studies evaluating the availability and psychometric properties of Afrocentric measures within social work. Utilizing systematic analysis methodology and PRISMA guidelines, a search for Afrocentric measures was undertaken using four key databases. Spanning the literature between 1980 and 2021, this review identified a total of seven instruments that fully met the study's inclusion-specific criteria. In accordance with the call for continued research and practice emphasizing resilience and protective factors within the lives of Black populations, the present study provides accessible knowledge to researchers and practitioners on the currently available instruments to evaluate Afrocentrism in the lives of populations of African descent.