A Paradigm is a struggle to define, develop, and defend the disciple. Within African American studies we see different examples of Paradigms. As expressed by Maulana Karenga, in Black Studies, a paradigm is an analytic, empirical, and ethnical framework for studying, understanding, and explication African American life in its historical and current unfolding. Throughout this week we have discussed various paradigm that refer to the black experience. Each one is both unique and important to the to the development of African and African American Studies. Dr. Molefi Kete Asante breaks down the paradigm known as Afrocentricity. Afrocentricity is considered a revolutionary shift into the belief in the necessity of adjustment to black disorientation, …show more content…
The Afrocentric method considers that no phenomena can be understood properly without a location (Asante). Everything must analyze through time and space in order to properly understand complexity of the many themes within Afrocentricity (such as art, music, tradition, etc.) Due to the complexity of the Afrocentric method, anyone studying it must constantly be recording where they stand in the phenomena and be aware of the fluctuations that occur. This method is a form of cultural criticism that allows of to seen pass privilege and positions of power in order to understand the methodology. It is also imperative to remember and to find the aspect of politics and economic structure within the realm of the Afrocentric method (Asante). Afrocentricity is very complex. It’s philosophy essentially is a way seeing all aspect of African people (culturally, socially, and politically) as the center of …show more content…
It is very challenging to develop a paradigm within an interdisciplinary subject. Black Studies integrates various subject areas. Therefore, they do not just pick among the conceptual and methodological parts of the traditional disciplines, but they conceptualize the social fabric and rebrand the world in the way makes up for variety of issues that are in a disciplinary such as this one (Karenga, 398). The second issue that occurs is expressing and equal importance for concepts. Black studies have increments of academic and social study. The importance of active self-knowledge, self-realization, and self-production is imperative for critical analysis. Determining Black Studies history as a discipline is a central problem within the discipline. Stewart suggest that me make sure we have to take into consideration that Black Studies has a history long before the 1960s. He splits information into two fundamental periods: prediscipline and actual discipline history (Karenga, 400). Prediscipline period consist of scholars who often work alone, while the discipline period will be marked by self-consciousness, organization, and institutionalization (Karenga). Also, many black scholars are work have not been claim them to be as a part of the
The concepts of Reform and Revolution are nearly polarizing by their very nature, with one seeking to modify, and the other seeking to destroy and rebuild. If an organized Black movement was to find itself in an opportunistic position -whatever that may be- with which to attempt a radical movement (in either case; reform or revolution, the resulting movement would need to be large and radical if it would hope to accomplish its goals before the opportunity for change ceases to present itself) it would only serve to befall their efforts if they found themselves in a splintered state of conflicting ideologies. But, in either case, be it reform or revolution, a reconfiguring of the thought processes behind how one looks at the nature of American politics is undoubtedly necessary in order to look into the potential for future Black liberation.
The African-American Years: Chronologies of American History and Experience. Ed. Gabriel Burns Stepto. New York: Charles Scribner 's Sons, 2003.
The two concepts are perhaps the most powerful writing of the sheer burden of African-American in our society. Ever though the story was written many decades ago, many African-American today reflect on how things haven’t changed much over time. Still today American will conceptualize what is “Black” and what is “American”.
This book provides a first-hand opinions and feelings of black Americans who, living through the racial crisis of the 1960's, came to Africa in search of their historical, spiritual and psychological home. Readers will appreciate the means in which Maya Angelou relates her conflicts with some Ghanaians; her romance with African Muslim; her trip to Germany, where she joins an American acting troupe and confronts her own prejudices; and her struggle to accept her son's manly independence. The light Maya sheds on emerging Africa and the American black community, makes for absorbing readings.
The topic of the book is how black America is on the wrong path and how it needs to be fixed. One of the problems that are stated in the book is the cultural of blackness treats victimhood not as a problem to be solved but an identity to be nurtured. Separatism is also a problem that encourages black Americans to see black people as superior, which the rules other Americans are expected to follow are suspended out of a belief that victimhood lets them be exempt from them. The author sought to accomplish getting black America back on track. He suggests that it will require some profound adjustments in black identity.
Although the term black liberation theology is fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its ideas are pretty old, which can be clearly seen in spirituals sang by Africans during the time of slavery nearly 400 years ago. # It was through these hymns that black liberation spawned. Although Cone is given credit for “the discovery of black liberation theology,” it’s beliefs can quite clearly be seen in the efforts of men like preacher Nat Turner and his rebellion against slavery in the mid 1800’s or Marcus Garvey, one of the first men to “see God through black spectacles” in the early 1900’s. More recently, black theology emerged as a formal discipline. Beginning with the "black power" movement in 1966, black clergy in many major denominations began to reassess the relationship of the Christian church to the black community.
Johnson, Charles, Patricia Smith, and WGBH Series Research Team. Africans in America. New York: Harcourt, Inc. 1998.
According to West, “the attitudes of white scholars in the academy are quite different than those in the past” (West pg. 303). In the dilemma of the black intellectual Afro-American intellectual often known better as “black’s” have a stressful time in being acceptance in whites universities and find themselves in one of the black educational institutions for potential black intellectuals. Many black’s begin their intellectual career with hopes of self worth and self confidence in a way that is in alignment with certain values. Under the effects of their own emotional pain however, some black’s become removed from those values, removed from the purpose behind their intellectual. Black’s can feel like a ship in stormy seas, floundering with nothing solid to anchor to. When black’s make demands, use criticism or labeling to be taken seriously as potential scholars and intellectuals in our universities and colleges to vulgar perceptions fueled by
Thomas, Deborah A. "Modern Blackness: "What We Are and What We Hope to Be"." Small
...cy." Western Journal Of Black Studies 28.1 (2004): 327-331. Academic Search Premier. Web. 18 Sept. 2013.
Allen goes on to explain and support his views on black neocolonialism. He does so by illustrating his views of black power, from the original conception of the term, and the history of effort towards giving the black community political influence. Continuing from this ...
It must be noted that for the purpose of avoiding redundancy, the author has chosen to use the terms African-American and black synonymously to reference the culture, which...
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.
Angeles, Los. (2009). African arts. Volume 28. Published by African Studies Center, University of California.
Gabriel, Deborah. Layers of Blackness: Colourism in the African Diaspora. London: Imani Media, 2007. Print.