Dr. Carter G. Woodson once said,
“When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself. If you make a man think that he is justly an outcast, you do not have to order him to the back door. He will go without being told; and if there is no back door, his very nature will demand one” (Woodson, 71).
Taken from his pivotal work, The Miseducation of the Negro, this quote encompasses a reoccurring theme of socialized inadequacy on an institutional level. Woodson goes on to include potential solutions to the miseducation problem that could be implemented not only in schools, but also throughout the entire community. Years later, Dr. Molefi Kete Asante would incorporate Dr. Woodson’s ideas in his articulation of a functional theory that calls for an intentional shift of the mental paradigm through which African-Americans learned and taught.
Afrocentricity, as defined by Asante, is a “consciousness, quality of thought, mode of analysis, and actionable perspective where Africans seek, from agency, to assert subject place within the context of African history” (Asante 16). In essence, all roads converge and diverge with the African continent, with its rich history of pioneering triumphs and profound tribulations; Africa and all of her descendants are the end all, be all of one’s focus. There are five criteria to Afrocentricity: “(1) An interest in psychological location; (2) a commitment to finding the African subject place; (3) the defense of African cultural elements; (4) a commitment to lexical refinement; (5) a commitment to correct the dislocations in the ...
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...philosophers studied in Egypt, that Egypt is by all geographical and historical scales an African nation, and that African Moors, were responsible for educational provisions that brought Europe out of its Dark Ages! Young African-Americans need to know these things because all change begins knowledge, which leads to attitude evaluations and frequently behavior modification (Bettinghaus 456). And, while on one hand self discovery is an individual duty, it is the also the responsibility of centered and oriented African-Americans to share the knowledge that they already possess about not only who we are, but the plethora of powerful forces that seek to exterminate the very essence of that identity. Africana peoples must no longer allow or rely on the Western World to educate the youth! In this regard the rationale, role and responsibility of HBCUs are straightforward.
While growing up in the midst of a restrictive world, education becomes the rubicon between a guileless soul and adulthood. In the excerpt from W.E.B. Du Bois’ The Souls of Black Folk, Du Bois provides a roadmap for African Americans to discover and understand themselves through the pursuit of knowledge, self-awareness, and authenticity. The excerpt is a significant part of the essay because it also speaks for the modern day pursuit of knowledge, self-awareness, and authenticity, an indispensable path into finding one’s self.
In Brent Hayes Edwards essay, “ The Use of Diaspora”, the term “African Diaspora” is critically explored for its intellectual history of the word. Edward’s reason for investigating the “intellectual history of the term” rather than a general history is because the term “is taken up at a particular conjecture in black scholarly discourse to do a particular kind of epistemological work” (Edwards 9). At the beginning of his essay Edwards mentions the problem with the term, in terms of how it is loosely it is being used which he brings confusion to many scholars. As an intellectual Edwards understands “the confusing multiplicity” the term has been associated with by the works of other intellectuals who either used the coined or used the term African diaspora. As an articulate scholar, Edwards hopes to “excavate a historicized and politicized sense of diaspora” through his own work in which he focuses “on a black cultural politics in the interwar, particularly in the transnational circuits of exchange between the Harlem Renaissance and pre-Negritude Fran cophone activity in the France and West Africa”(8). Throughout his essay Edwards logically attacks the problem giving an informative insight of the works that other scholars have contributed to the term Edwards traces back to the intellectual history of the African diaspora in an eloquent manner.
Concerning the nature of myths, one can often find that they are built on broad generalization lacking the premises necessary to make a solid conclusion. Such was the same myths, Pier Larson sought to disprove in his essay “The Student’s ‘Ten Commandments’.” Larson discuss damaging and caustic stereotypes that have worked their way throughout history to create a narrative that often subordinates Blacks when promulgated by a more affluent European society . One myth in particular appears to be quite troubling for its contradictory nature-that being the myth: all Africans are Black. Additionally, to be African is to be Black, Africans are not culturally diverse, and that Africans share one, essentially unified culture. Not only do I find these troubling for their outright abasement of African culture, which is plain to see, but rather for the duplicitous logic that lead to the creation of such myths, and why they remain so harmful when they are continued to be spread in contemporary.
The formation of the Africana Studies Project includes Knowledge, Power, and Humanity. This insurrectionary intellectual formation examines the worlds of meaning, thought, and expression of Africans, reconstructing new meanings and possibilities for humanity. Development of African American Studies has increased awareness of the contribution of African Americans to the civilizations of the world, using its many themes and concepts, while also displaying many issues. One main issue of this, is the lack of Africana knowledge. For African American discipline to advance, its focal point must be the production and utilization of knowledge, to develop solutions to various issues in our society.
Carter G. Woodson, author of The Mis-Education of the Negro” wrote his novel on the main issue that the education system had failed to educate the Negro about African history. His intention was to inform the audience about the mis-education of the African American race. Mr. Woodson supported his scholarly work with his investigations from a wide spectrum of races for 40 years by studying students from different levels.
The American society, more so, the victims and the government have assumed that racism in education is an obvious issue and no lasting solution that can curb the habit. On the contrary, this is a matter of concern in the modern era that attracts the concern of the government and the victims of African-Americans. Considering that all humans deserve the right to equal education. Again, the point here that there is racial discrimination in education in Baltimore, and it should interest those affected such as the African Americans as well as the interested bodies responsible for the delivery of equitable education, as well as the government. Beyond this limited audience, on the other hand, the argument should address any individual in the society concerned about racism in education in Baltimore and the American Society in
Through out history education has been a topic of many concerns. Historically Black Colleges and Universities were established to try and provide freed slaves education they were not able to obtain. For African Americans in the 20th century attending school was a burden. The children had to withstand long walks to get to their designated schools, being denied classes that the white students had in their schools, outdated books and hand me down classroom materials. African Americans all across the United States fought for their kids rights to get a good education, education provided to white only schools. There was a period of time schools were able to legally deny a student acceptance into their institutions based solely on the color of their skin. Many African Americans tried and majority of them got denied. Students at all levels were being denied, from Pre-K all the way up to college. After many attempts to integrate schools parents of the children being denied education just like the white kids, they realized it would be easier to just build their own schools.
For centuries African Americans have fought for equal rights, one of them being an opportunity for the chance to get an equal education. Many people believe that African Americans have an equal or better chance at getting an education than other students. This is not the case when in fact, it is actually harder for these three reasons: African American students tend to come from harsh, poverty stricken atmospheres. Shattered family lifestyles that make it difficult to pursue a higher education because they have not received the proper information. Secondly, just because African Americans are minorities does not mean that they receive a vast amount of government assistance or financial aid to pursue a higher education. Lastly, African American students do not receive the same treatment as other students when they attend predominantly white colleges and universities.
Next is John Henrik Clark, who refers to African America Studies as Africana Studies because he believes that Black tells you how you look, not who you are. He goes on to state that he calls African American Studies “a dilemma at the crossroads of history” (Clark 32). This is because European people knew history well enough to distort it and use it, as well as political weapons such as the gun and bible, to control the world. This is the reason why a look at African culture will show what Africana Studies are about or should be about. Africana Studies should embrace the Africans all around the world, in places like Africa, North and South America, the Caribbean Islands even those in Asia and the Pacific Islands. Clarke states that Africa is
The issue of whether HBCU’s are still needed have been occurring constantly in today’s nation. HBCU’s have been in existence for almost two centuries now. Their principal mission is to educate African Americans, and they have. HBCU’s graduate more than 50% of “African American” professionals and public school teachers. But, HBCU’s have been facing challenges such as their decrease in diversity, financing, and graduate rates which has caused a speculation of their importance in today’s communities. I believe that HBCU’s are still needed.
In his book, The Miseducation of the Negro, Carter G. Woodson addresses many issues that have been and are still prevalent in the African American community. Woodson believed that in the midst of receiving education, blacks lost sight of their original reasons for becoming educated. He believed that many blacks became educated only to assimilate to white culture and attempt to become successful under white standards, instead of investing in their communities and applying their knowledge to help other blacks.
Imagine this; the year is 1836. You are a 17-year-old student interested in learning more about the world around you; however, such an opportunity won’t come your way because you are black. Due to this fact you have no hope of furthering your education past the reading, writing, and arithmetic their slave masters taught your parents. A mind is a terrible thing to waste. The minds of many African American’s go to waste due to individual ignorance of their people and thus of themselves. Historically Black Colleges and Universities were put into effect to educate the black mind and eliminate the ignorance. The discussion of whether Historically Black Colleges and Universities are still necessary in the 21st century has taken place in recent years. Within the discussion many debate that due to the fact that the world is no longer like it was in the 1800’s, the time period in which Historically Black Colleges and Universities were created, the purpose of them no longer exists. However, the cultural significance of Historically Black Colleges and Universities seems to be overlooked by those who argue their importance and relevance in a time where blacks have the option of attending predominantly white institutions (PWIs). The purpose and grounds on which Historically Black Colleges and Universities were developed are still being served. The need to increase efforts to not only rouse, but support Historically Black Colleges and Universities is necessary now more than ever in order to preserve our past, fulfill the purpose of our present, and ensure our future.
The aspect of African-American Studies is key to the lives of African-Americans and those involved with the welfare of the race. African-American Studies is the systematic and critical study of the multidimensional aspects of Black thought and practice in their current and historical unfolding (Karenga, 21). African-American Studies exposes students to the experiences of African-American people and others of African descent. It allows the promotion and sharing of the African-American culture. However, the concept of African-American Studies, like many other studies that focus on a specific group, gender, and/or creed, poses problems. Therefore, African-American Studies must overcome the obstacles in order to improve the state of being for African-Americans.
Gabriel, Deborah. Layers of Blackness: Colourism in the African Diaspora. London: Imani Media, 2007. Print.
Khapoya, Vincent B. The African Experience: An Introduction. 4th ed. Upper Saddle River, NJ: Prentice Hall, 1998. Print.