The concept of Afrocentricism is inspired by the writings of Molefi Asante (1987). The Afrocentric approach is in direct contrast to a multicultural perspective. The Afrocentric movement arose when many African Americans felt a sense of disillusionment resulting from what was perceived as a failure or nonmaterialization of the multicultural system of education and early promises of the civil rights movement. Asante’s book The Afrocentric Idea opened the way for the creation of many Afrocentric programs, challenging the Eurocentric “myth of the universality of Western thought and culture.”
Afrocentricity is a paradigm based on the idea that African people should re-assert a sense of agency in order to achieve sanity. During the l960s a group of African American intellectuals in the newly-formed Black Studies departments at universities began to formulate novel ways of analyzing information. In some cases, these new ways were called looking at information from “a black perspective” as opposed to what had been considered the “white perspective” of most information in the American academy.
The philosophy of Afrocentricity as expounded by Molefi Kete Asante and Ama Mazama, central figures of the Temple School, is a way of answering all cultural, economic, political, and social questions related to African people from a centered position. In the late l970s Molefi Kete Asante began speaking of the need for an Afrocentric orientation to data. By l980 he had published a book, Afrocentricity: The Theory of Social Change, which launched the first full discussion of the concept. Although the word existed before Asante’s book and had been used by many people, including Asante in the l970s, and Kwame Nkrumah in the l960s, the intellectual idea did not have substance as a philosophical concept until l980. There are other Afro centric ideas as well but these are the ones propounded in texts by Professors Asante, Mazama, and the late C. Tsehloane Keto. Indeed, Afrocentricity cannot be reconciled to any hegemonic or idealistic philosophy. It is opposed to radical individualism as expressed in the postmodern school. But it is also opposed to spookism, confusion, and superstition. As example of the differences between the methods of Afrocentricity and postmodernism, consider the following question, “Why have Africans been shut out of global development?”
The postmodernist would begin by saying that there is no such thing as “Africans” because there are many different types of Africans and all Africans are not equal. The postmodernist would go on to say that if there were Africans and if the conditions were as described by the querist then the answer would be that Africans had not fully developed their own capacities in relationship to the global economy and therefore they are outside of the normal development patterns of the world economy. On the other hand, the Afrocentrist does not question the fact that there is a collective sense of Africanity revealed in the common experiences of the African world. The Afrocentrist would look to the questions of location, control of the hegemonic global economy, marginalization, and power positions as keys to understand the underdevelopment of African people.
Afrocentricism interprets reality “from perspectives that are centered by and within the processes that maintain and perpetuate the life and culture of people of African descent.” An Afrocentric or African-centered education system implies perpetuation of African culture. A sense of historic pride in the African heritage, reinforcement of the culture and the concomitant sense of belonging are the central points of Afrocentric education.
As a result of the dissatisfaction of African-American students with Eurocentric schooling in America, a desire to create Afrocentric education programs arose. These are based on African traditions, epistemologies and discourse. Initially started as a means to serve African-American children better, in some instances, the system is seen as controversial because it might instill separatism and exclusion. While authors Sonia Nieto (1999) and Cornel West (1993) support the motivation and rationale behind Afrocentric education, they simultaneously question whether Afrocentric education merely replaces Eurocentricism, albeit with a different name or dogma. Peter Murrell’s report (1992) indicates the high rate of success of students gaining a positive identity and desire to achieve, within the Afrocentric system.
There are numerous major principles that classify the Afrocentric education system. African spirituality is acknowledged as a vital component. This is said not only to define the uniqueness of the people, but it is also seen as a symbol of liberation. A significant aspect of Afrocentric schooling is the defining of reality from an African perspective, focusing on the needs and interests specific to the people. The educational system gears itself to preparing people of African descent for self-reliance and their own governance. The concept of family is emphasized, particularly the interrelationship among families, communities and nations, and the associated strength this engenders. Highly important is the notion of culture. Thus, historical heritage is taught, along with African customs, traditions, rituals and ceremonies. This ensures perpetuation of the culture and pride in the heritage and a continuation of African life and culture throughout the generations. African spiritualism is considered crucial, with the appropriate means for expression. Afrocentric education is also promoted as preparing African-American youth toward their responsibilities as adults, as well as advocating a harmonious relationship between people of African descent and other cultures.
There are five general characteristics of the Afrocentric Method
The Afrocentric method considers that no phenomena can be apprehended adequately without locating it first. A phenom must be studied and analyzed in relationship to psychological time and space. It must always be located. This is the only way to investigate the complex interrelationships of science and art, design and execution, creation and maintenance, generation and tradition, and other areas bypassed by theory.
The Afrocentric method considers phenomena to be diverse, dynamic, and in motion and therefore it is necessary for a person to accurately note and record the location of phenomena even in the midst of fluctuations. This means that the investigator must know where he or she is standing in the process.
The Afrocentric method is a form of cultural criticism that examines etymological uses of words and terms in order to know the source of an author’s location. This allows us to intersect ideas with actions and actions with ideas on the basis of what is pejorative and ineffective and what is creative and transformative at the political and economic levels.
The Afrocentric method seeks to uncover the masks behind the rhetoric of power, privilege, and position in order to establish how principal myths create place. The method enthrones critical reflection that reveals the perception of monolithic power as nothing but the projection of a cadre of adventurers.
The Afrocentric method locates the imaginative structure of a system of economics, bureau of politics, policy of government, expression of cultural form in the attitude, direction, and language of the phenom, be it text, institution, personality, interaction, or event.
An image for the Afrocentric Controversy By Clyde Ahmad Winters
Since Afrocentric education is determined by perceptions and related ideologies, success depends upon the educational system being taught by people consciously engaged in the above-mentioned concepts and ideologies. The Afrocentric system of education signifies continuation of African cultural history and moving forward into the future for the African people.
Dr. Carter Godwin Woodson founded the Association for the Study of Afro-American Life and History in 1915. A prolific writer of African-American history, Woodson set the stage for an African-American program of study. The association continues to educate youth, providing programs and models for concepts of citizenship, African-American history and the development of leadership.
The National Council for Black Studies (NCBS), founded in 1975 at the University of North Carolina-Charlotte, is a coalition set up to promote the advancement of black studies and scholarly research. The organization is devoted to the educational well-being of people of African descent. NCBS created the Afrocentric Core Curriculum, used as a model for curricula for black studies programs. A quarterly newsletter, The Voice of Black Studies, offers shared expression, and the Ella Baker/W.E.B. du Bois Africana Student competition presents scholarly and creative opportunities to examine critical issue facing African people. Some recognition of the need for inclusive schooling has been achieved at the provincial level. Nova Scotia’s government is funding the development of a new curriculum that will include courses on Black history, culture, and traditions. New Brunswick’s Ministry of Education has announced a new policy on race relations that will encompass curriculum and teacher-training (Lewington, 1995).In Ontario, in recent years several policy initiatives have responded to minority education issues (Wright & Allingham, 1994). Such policy documents as The Common Curriculum, Grades 1–9(Ontario Ministry of Education and Training,1993b),Antiracism and Ethnocultural Equity in School Boards: Guidelines for Policy Development and Implementation(Ontario Ministry of Education and Training, 1993a), and Changing Perspectives: A Resource Guide for Antiracist and Ethnocultural Equity Education(Ontario Ministry of Education, 1992) are intended, directly or indirectly, to encourage inclusivity. Although laudable, these policies are not easily translated into specific plans for action. Such implementation is often left to the discretion of either individual school boards or school principals, who often complain about the lack of resources to effect government policies. As a result, strategies for increased staff representation and curriculum diversity have still not been fully implemented, and the goal of inclusive schooling is far from being achieved.
“White” depends for its stability on its negation, “black.” Neither exists without the other, and both come into being at the moment of imperial conquest.” -Franz Fanon
Afrocentric education is a process by which youth are prepared for the ongoing celebration of African life. A sense of self-determination is instilled, together with the idea of the link between spirituality and freedom. The unity of family is revered, along with its relationship to nation. Cultural artifacts and their meanings, as well as historical and cultural heritage, form part of the educational programming.
