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Molefi Kete Asante

A Critical Afrocentric Reader

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James L. Conyers, Jr.

Conceptually, Molefi Kete Asante: A Critical Afrocentric Reader is a reflexive analysis of the editor’s space in higher education over the past three decades. As a historical assessment, this reader is a narrative that offers a constructive perspective of Afrocentricity, as the sheer mention of the word draws reaction and fear from either uniformed or conventional personnel. The book organizes Asante’s writings into four categories: history, mythology, ethos, and motif. Arranged theoretically, these are the four concepts that describe and evaluate culture from an Afrocentric perspective. This study offers an assessment of Asante’s body of literature that continues to position the philosophy and ideals of the Afrocentric movement internationally. In the context of being a public intellectual, the core of Asante’s analysis draws inferences in locating Africana occurrences in place, space, and time. Advancing this idea further, the purpose of these presages is to motivate scholars in the field of Africana studies to contribute to the intellectual history of W. E. B. Du Bois, Maria Stewart, Carter G. Woodson, John Henrik Clarke, and the countless others who have advanced Africana research and writing. For many cynics and associates, the scholarship of Asante has not been thoroughly vetted. Directly or indirectly, Asante offers a foundation of optimism in forming the outliers of breakdown and breakthroughs for victorious thought of an Afrocentric perspective.

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Communiqué is the principal method for interfacing with each other. In this final chapter, Asante assesses this interdisciplinary area of human environmentalism by way of domestic and global limitations imposed on African world phenomena. Contained within the oratory of globalization, he proffers an Afrocentric analysis in political economy. Structures such as the dependency theory have outlined the parameters of resources, relief, and recovery of occupied nations’ effort to maintain sovereignty. Persisting to bend the concept of rhetoric and its functional purpose, Asante applies a common sense perspective to describe and evaluate the premise of redefining and reclassifying Africana people. Associated with the concept of rhetoric, the term intercultural communicates the various approaches within Africana culture vetting probes of a global Pan-Africanist perspective. Indeed, the idea of Maat, which can be translated as balance, harmony, and synchronization, is the fundamental sacred aspect of Black life and culture. While difficult to explain, it is yet relevant to defining what executes humanism to locate space for an Afrocentric perspective. Altogether, the essays in this chapter offer an alternative explanation of Africana antiquity and ethos.

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