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Afrocentricity deals primarily with self-determination and African agency and is a pan-African point of view for the study of culture, philosophy, and history. [3] [4] Afrocentrism is a scholarly movement that seeks to conduct research and education on global history subjects, from the perspective of historical African peoples and polities.
Midas Chanawe outlined in his historical survey of the development of Afrocentricity how experiences of the trans-Atlantic slave trade, Middle Passage, and legal prohibition of literacy, shared by enslaved African-Americans, followed by the experience of dual cultures (e.g., Africanisms, Americanisms), resulted in some African-Americans re-exploring their African cultural heritage rather than ...
He later summarised that Diop contributed to a new "concept of African history" among African and African-American historians. [ 26 ] S.O.Y. Keita (né J.D. Walker), a biological anthropologist , contended that "his views, or some of them, have been seriously misrepresented" and he argued that there was linguistic , anthropological and ...
He transferred to the history department. By the 1960s, he was lecturing and writing about African history from a position of Afrocentrism. He concentrated on African civilizations before the European encounter, and was one of a group of scholars who asserted that Egypt had been a black civilization.
Critical Lessons in Slavery and the Slave Trade: Essential Studies and Commentaries on Slavery, in General, and the African Slave Trade, in Particular [26] Ahmed Baba: A Scholar of Old Africa [27] The Image of Africa in the Mind of the Afro-American: African Identity in the Literature of Struggle [28] A New Approach to African History [29]
The term "miseducation" was coined by Carter G. Woodson to describe the process of systematically depriving African Americans of their knowledge of self. Woodson believed that miseducation was the root of the problems of the masses of the African-American community and that if the masses of the African-American community were given the correct knowledge and education from the beginning, they ...
As the African presence and influence in the history of Christianity tends to go unnoted, by doing so, as Robinson (2020) suggests, it can result in acquiring a deeper understanding and appreciation of African ancestry (e.g., African genetics) and African history (e.g., Christian African kingdoms) in relation to the historic development of ...
The second, Not Out of Africa: How Afrocentrism Became an Excuse to Teach Myth as History, [6] is a text devoted to Lefkowitz’s anti-Afrocentrism argument, tying in her arguments against Bernal. The aforementioned work ignited what then became a continued back-and-forth between Lefkowitz and Bernal.