RBG Communiversity
1 RBG Blakademics ACTI
RBG Blakademics ACTI
[Afrikan Centered Thematic Inventory]
“Akoto’s Afrikan Cent...
RBG Communiversity
In NATIONBUILDING, Agyei Akoto has produced
a volume that challenges all Afrikan people,
particularly t...
RBG Communiversity
Akoto’s Curricular Domains:
From Kwame A. Akoto, Nationbuilding: The Theory and Practice in Afrikan Cen...
RBG Communiversity
ii. AFRIKAN HERITAGE AND CULTURAL UNITY
Aim: To develop an appreciation of the need to foster cultural,...
RBG Communiversity
development of Afrikan people RBG Blakademics ACTI- Afrikan Centered Thematic
Inventory
iv. COEQUALITY ...
RBG Communiversity
more curriculum fields. The curriculum fields provide the actual structural basis of
organization and p...
RBG Communiversity
B. Research Theory and Practicum’s
C. Community Development Projects
D: Organizational Experience
As in...
RBG Communiversity
American community and that if the masses of the Afrikan American community were
given the correct know...
RBG Communiversity
preserve Afrikan identity and instincts. In that university, the history chair would teach
Universal hi...
RBG Communiversity
venues for their work. Among their topics, editors of publications such as NAACP's The
Crisis and Journ...
RBG Communiversity
identification with "Mother Africa." Afrocentric scholars and Black youth also challenged
Eurocentric i...
RBG Communiversity
Hoskins wrote: The vital necessity for Afrikan people to use the weapons of education
and history to ex...
RBG Communiversity
Afrocentrists, European history has commonly received more attention within the
academic community than...
RBG Communiversity
Bibliography:
1. Woodson, Dr. Carter G. (1933). The Mis-Education of the Negro. Khalifah's
Booksellers ...
RBG Communiversity
17. We Are All Multiculturalists Now By Nathan Glazer Published 1997 Harvard
University Press ISBN 0674...
RBG Communiversity
17.DuBois, W.E.B. and Aptheker, Herbert. The Education of Black People.
18.Lomotey, Kofi. Going to Scho...
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RBG Blakademics ACTI- Afrikan Centered Thematic Inventory-Updated

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RBG Blakademics ACTI- Afrikan Centered Thematic Inventory-Updated

  1. 1. RBG Communiversity 1 RBG Blakademics ACTI RBG Blakademics ACTI [Afrikan Centered Thematic Inventory] “Akoto’s Afrikan Centered Thematic Inventory provides [the major themes of Nationalist/ Pan-Afrikanist centered theories of liberation…and the philosophical foundation of Afrikan centered curriculum.” From Blueprint for Black Power, pg. 130, 1998 AWI
  2. 2. RBG Communiversity In NATIONBUILDING, Agyei Akoto has produced a volume that challenges all Afrikan people, particularly those of us in the United States, to confront with seriousness the responsibilities of educating for liberation, and the reality that the goal of liberation must be Nationhood. This book is a masterpiece of vision. More importantly, by writing candidly about the experience produced by 20 years of sustained Kazi (work) within a collective of creative thinkers and doers, the author helps readers understand how the wisdom he reveals in NATIONBUILDING was developed. One appreciates, through Agyei is writing that nationbuilding is the process that gives us form and substance within humanity; it is through this process that we create and recreate the culture that defines our lives. What follows is a summary of the Study Domains, Fields and Aims of RBG Communiversity presented across various web 2.0 environments in the form of RLOs (Reusable Learning Objects) and media- assets, followed by an essay providing a brief historical capsule of Africentric Education. 2 RBG Blakademics ACTI
  3. 3. RBG Communiversity Akoto’s Curricular Domains: From Kwame A. Akoto, Nationbuilding: The Theory and Practice in Afrikan Centered Education. Washington, D.C.: Afrikan World Institute, 1992. Pp.46-7 I. Spirituality and the Psycho-Affective Domain i. SPIRITUAL AWARENESS Aim: To transmit the knowledge of Afrikan spiritual tradition, and develop an appreciation for tradition and the ability to apply the major principles to self, family and community ii. MORAL CONSCIOUSNESS Aim: To foster an understanding and willingness to be guided by those principles that characterizes the righteous and just person iii. FAMILY AS BASIC SPIRITUAL AND MORAL UNIT Aim: To develop an understanding and appreciation for the dynamics affecting the Afrikan family; to recognize its centrality to the Afrikan nationality, and work to revitalize it iv. SELF-KNOWLEDGE/ PRACTICE Aim: To facilitate the achievement of total knowledge of self as a unique extension of the collective, defined by the collective and committed to it v. ANCESTRAL VENERATION Aim: To facilitate the acquisition and valuing of the wisdom of the ancestors; and to foster a commitment to restore their works and make those works even better than before II. Cultural and Ideological Domain i. THE PRIMACY OF AFRIKAN CIVILIZATION AND THE AFRIKAN ORIGIN OF THE HUMAN SPECIES Aim: To develop and inform a complete and more comprehensive historical consciousness, from antiquity to the contemporary, that will be the basis for Afrikan unity and development 3 RBG Blakademics ACTI
  4. 4. RBG Communiversity ii. AFRIKAN HERITAGE AND CULTURAL UNITY Aim: To develop an appreciation of the need to foster cultural, and political unity among all Afrikan people, and to commit oneself to that task RBG Blakademics ACTI- Afrikan Centered Thematic Inventory iii. AFRIKAN CENTERED HISTORICAL PERSPECTIVE (Afrikan Perspective on all Knowledge and Intellectual Endeavor) Aim: To develop a commitment to reconstruct Afrikan culture through the reclamation of Afrikan history and the critical/creative analysis of all knowledge and experience from an Afrikan centered perspective. IDEOLOGICAL CLARITY (CONSCIOUSNESS), COMMITMENT AND CONDUCT Aim: To foster identification with and a desire to participate in the ongoing dialogue aimed at creating a coherent and dynamic Afrikan/nationalist ideology for the liberation and independence of Afrikan people v. BEAUTY AND AESTHETICS Aim: To foster the development of a sense of the beautiful and righteousness that is Afrikan centered vi. WHITE SUPREMACY/ RACISM STUDIES Aim: To develop an awareness and sensitivity to the dynamics of white supremacy. To facilitate the development of personal and collective strategies to counteract the effects of racism/white supremacy III. Socio-Political and Economic Domain i. PAN AFRIKAN POLITICAL AND ECONOMIC UNITY, COOPERATION AND DEVELOPMENT Aim: To instill commitment to developing Pan Afrikan cultural, political and economic unity and cooperation. ii. AFRIKAN AMERICAN NATIONALITY Aim: To foster the commitment to the development of an organized, unified, productive and dynamic nationality of Afrikans in America iii. NATIONAL AND COMMUNITY LEADERSHIP Aim: To develop an awareness of the necessary qualities of leadership and to inculcate those necessary values and skills of leadership that are essential to the liberation and 4 RBG Blakademics ACTI
  5. 5. RBG Communiversity development of Afrikan people RBG Blakademics ACTI- Afrikan Centered Thematic Inventory iv. COEQUALITY OF MEN AD WOMEN: EQUAL RESPONSIBILITY AND PARTICPATION Aim: To develop a sensitivity and commitment to eliminate any behaviors typical of sexism and sexual exploitation. v. DEMOCRATIC PLURALITY OF RACIAL/ETHNIC NATIONALITIES IN THE AMERICAN POLITICAL ECONOMY Aim: To foster a profound awareness of the psychic and constitutional entrenchment of white racial/ethnic supremacy in the U.S. and to advance the Afrikan nationality within the "nation of nations" that the American political economy in fact is. vi. HUMAN AND CIVIL RIGHTS Aim: To foster an awareness of one of the higher goals of social activism, the creationof a world order that is culturally pluralistic and truly democratic, equalitarian, and just vii. IMPEDIMENTS Aim: To inculcate a clear understanding of the historical impediments to Afrikan liberation and development, and further to provide a clear criteria for identifying and handling those less obvious impediments to the advancement of the race viii. INSTITUTIONAL AND NATIONHOOD GOALS Aim: To foster a clear understanding of our mission to build the institutional infrastructure of an independent nationality (Nationhood), and to foster a conscious commitment and conduct to advance the New Afrikan Nation and Afrikan race toward independence and freedom, and the human race toward greater humanity RBG Communiversity Curricular Domains Outline: The “standard American white supremacy education curriculum” most Afrikan children in America are taught from is linear and segregative. Contrastly RBG Communiversity is horizontally, vertically and concentrically integrated; so one learns / teaches multiple domains simultaneously, as against a linear subject curriculum. (See Intellectual Warfare Video presentation by Dr. Jacob H. Carruthers) Five curricular domains provide the basis for the organization of the subject content within RBG Communiversity various curricula. Each curricular domain consists of one or 5 RBG Blakademics ACTI
  6. 6. RBG Communiversity more curriculum fields. The curriculum fields provide the actual structural basis of organization and presentation of subject matters within the curriculum. The purpose of listing the several fields under the curricular domains is to establish their relationships with the assumptions and aims of the ACTI (Afrikan Centered Thematic Inventory). The curriculum fields are listed below under the curricular domains, and include the subject areas that comprise the respective fields of learning/ teaching in the RBG Communiversity curriculum. I. Cultural Ideological A. Culture and Ideology B. Creativity II. Spiritual Psycho-Affective A. Self-Knowledge B. Ethics and Morality III. Socio-Political and Economic A. Political Economy B. Cognition and Inquiry C. Technology D. Mathematics E. Sciences F. Computer Sciences IV. Technology A. Mathematics B. Science C. Computer Science D. Functional Skills V. Nation building (Practical Applications) A. Career Development Apprenticeships 6 RBG Blakademics ACTI
  7. 7. RBG Communiversity B. Research Theory and Practicum’s C. Community Development Projects D: Organizational Experience As indicated above each curricular domain includes several specific subjects that are integrated to reduce the compartmentalization that is typical of European subject centered curriculums. Afrikan Centered Education: A Brief Background Companion media to the following essay: Intellectual Warfare | Video (2 hours) presentation by Dr. Jacob H. Carruthers Afrocentric education is education targeted towards Afrikan people. The premise behind it is the notion that human beings can be subjugated and made servile by limiting their consciousness of themselves and by imposing certain selective aspects of alien knowledge on others. [1] To control a peoples culture is to control their tools of self- determination in relationship to others. [2] Afrocentrists argue that what educates one group of people does not necessarily educate and empower another group of people. Philosophy Afrocentric education has as one of its tenets, decolonizing the Afrikan mind. The central objective in decolonizing the Afrikan mind is to overthrow the authority in which alien traditions exercise over the Afrikan. [3] In order to achieve this, Eurocentric ideology must be dismantled from everyday Afrikan life. This is not to say that the Afrikan is to reject foreign tradition, but she or he is to deny its authoritative control in the culture of the Afrikan, and denounce allegiance to this authoritative control. Decolonizing the Afrikan mind seeks to mentally liberate Afrikans. Economic and political control can never be complete or effective without mental control. It is then clear that an Afrocentric education is essential based on the idea of mental liberation. Education was understood to be a process of harnessing the inner potential, and thus it is imperative to equip the youth with an awareness of their identity. The term "miseducation" was coined by Dr. Carter G. Woodson to describe the process of systematically depriving Afrikan Americans of their knowledge of self. Dr. Woodson believed that miseducation was the root of the problems of the masses of the Afrikan 7 RBG Blakademics ACTI
  8. 8. RBG Communiversity American community and that if the masses of the Afrikan American community were given the correct knowledge and education from the beginning; they would not be in the situation that they find themselves in today. Dr. Woodson argues in his book, The Mis- Education of the Negro, that Afrikan Americans often valorize European culture to the detriment of their own culture. The problem concerning formal education is seen by Afrocentrists to be that Afrikan students are taught to perceive the world through the eyes of another culture, and unconsciously learn to see themselves as an insignificant part of their world. An Afrocentric education does not necessarily wish to isolate Afrikans from a Eurocentric education system but wishes to assert the autonomy of Afrikans and encompass the cultural uniqueness of all learners. A school based on Afrikan values, it is believed, would eliminate the patterns of rejection and alienation that engulf so many Afrikan American school children, especially males. The movement for Afrikan-centered education is based on the assumption that a school immersed in Afrikan traditions, rituals, values, and symbols will provide a learning environment that is more congruent with the lifestyles and values of Afrikan American families. History This has been an active area of Afrocentrism for many decades. 19th and early 20th century Edward Wilmot Blyden, an Americo-Liberian educator and diplomat active in the pan- Africa movement, perceived a change in perception taking place among Europeans towards Afrikans in his 1908 book Afrikan Life and Customs, which originated as a series of articles in the Sierra Leone Weekly News.[4] In it, he proposed that Afrikans were beginning to be seen simply as different and not as inferior, in part because of the work of English writers such as Mary Kingsley and Lady Lugard, who traveled and studied in Africa.[4] Such an enlightened view was fundamental to refute prevailing ideas among Western peoples about Afrikan cultures and Afrikans. Blyden used that standpoint to show how the traditional social, industrial, and economic life of Afrikans untouched by "either European or Asiatic influence", was different and complete in itself, with its own organic wholeness.[4] In a letter responding to Blyden's original series of articles, Fante journalist and politician J.E. Casely Hayford commented, "It is easy to see the men and women who walked the banks of the Nile" passing him on the streets of Kumasi.[4] Hayford suggested building a University to 8 RBG Blakademics ACTI
  9. 9. RBG Communiversity preserve Afrikan identity and instincts. In that university, the history chair would teach Universal history, with particular reference to the part Ethiopia has played in the affairs of the world. I would lay stress upon the fact that while Ramses II was dedicating temples to 'the God of gods, and secondly to his own glory,' the God of the Hebrews had not yet appeared unto Moses in the burning bush; that Africa was the cradle of the world's systems and philosophies, and the nursing mother of its religions. In short, that Africa has nothing to be ashamed of in its place among the nations of the earth. I would make it possible for this seat of learning to be the means of revising erroneous current ideas regarding the Afrikan; of raising him in self-respect; and of making him an efficient co-worker in the uplifting of man to nobler effort.[4] The exchange of ideas between Blyden and Hayford embodied the fundamental concepts of Afrocentrism. In the United States, during the early 20th century and the Harlem Renaissance, many writers and historians gathered in major cities, where they began to work on documenting achievements of Afrikans throughout history, and in United States and Western life. They began to set up institutions to support scholarly work in Afrikan-American history and literature, such as the American Negro Academy (now the Black Academy of Letters and Arts), founded in Washington, DC in 1874. Some men were self-taught; others rose through the academic system. Creative writers and artists claimed space for Afrikan-American perspectives. Leaders included bibliophile Arthur Schomburg, who devoted his life to collecting literature, art, slave narratives, and other artifacts of the Afrikan diaspora. In 1911 with John Edward Bruce, he founded the Negro Society for Historical Research in Yonkers, New York. The value of Schomburg's personal collection was recognized, and it was purchased by the New York Public Library in 1926 with aid of a Carnegie Corporation grant. It became the basis of what is now called the Arthur Schomburg Center for Research in Black Culture, based in Harlem, New York. Schomburg used the money from the sale of his collection for more travel and acquisition of materials.[5] Hubert Henry Harrison used his intellectual gifts in street lectures and political activism, influencing early generations of Black Socialists and Black Nationalists. Dr. Carter G. Woodson co-founded the Association for the Study of Afrikan American Life and History (as it is now called) in 1915, as well as the The Journal of Negro History, so that scholars of black history could be supported and find 9 RBG Blakademics ACTI
  10. 10. RBG Communiversity venues for their work. Among their topics, editors of publications such as NAACP's The Crisis and Journal of Negro History sought to include articles that countered the prevailing view that Sub-Saharan Africa had contributed little of value to human history that was not the result of incursions by Europeans and Arabs.[6] Historians began to theorize that Ancient Egyptian civilization was the culmination of events arising from the origin of the human race in Africa. They investigated the history of Africa from that perspective. In March 1925 Schomburg published an essay "The Negro Digs Up His Past" in the Survey Graphic in an issue devoted to Harlem's intellectual life. The article had widespread distribution and influence, as he detailed the achievements of people of Afrikan descent.[7] Alain Locke included the essay in his collection The New Negro. Afrocentrists claimed The Mis-Education of the Negro (1933) by Carter G. Woodson, an Afrikan-American historian, as one of their foundational texts. Woodson critiqued education of Afrikan Americans as "mis-education" because he held that it denigrated the black while glorifying the white. For these early Afrocentrists, the goal was to break what they saw as a vicious cycle of the reproduction of black self-abnegation. In the words of The Crisis editor W. E. B. Du Bois, the world left Afrikan Americans with a "double consciousness," and a sense of "always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity."[8] In his early years, W. E. B. Du Bois, researched West Afrikan cultures and attempted to construct a Pan-Afrikanist value system based on West Afrikan traditions. In the 1950s Du Bois envisioned and received funding from Ghanaian president Kwame Nkrumah to produce an Encyclopedia Africana to chronicle the history and cultures of Africa. Du Bois died before being able to complete his work. Some aspects of Du Bois's approach are evident in work by Cheikh Anta Diop in the 1950s and 1960s. Du Bois inspired a number of authors, including Drusilla Dunjee Houston. After reading his work The Negro (1915), Houston embarked upon writing her Wonderful Ethiopians of the Ancient Cushite Empire (1926). The book was a compilation of evidence related to the historic origins of Kush and Ethiopia, and assessed their influences on Greece. 1960s and 1970s The 1960s and 1970s were times of social and political ferment. In the U.S. were born new forms of Black Nationalism, Black Power and Black Arts Movements, all driven to some degree by 10 RBG Blakademics ACTI
  11. 11. RBG Communiversity identification with "Mother Africa." Afrocentric scholars and Black youth also challenged Eurocentric ideas in academia. The work of Cheikh Anta Diop became very influential. In the following decades, histories related to Africa and the diaspora gradually incorporated a more Afrikan perspective. Since that time, Afrocentrists have increasingly seen Afrikan peoples as the makers and shapers of their own histories.[9] You have all heard of the Afrikan Personality; of Afrikan democracy, of the Afrikan way to socialism, of negritude, and so on. They are all props we have fashioned at different times to help us get on our feet again. Once we are up we shan't need any of them anymore. But for the moment it is in the nature of things that we may need to counter racism with what Jean-Paul Sartre has called an anti-racist racism, to announce not just that we are as good as the next man but that we are much better. Chinua Achebe, 1965[10] In this context, ethnocentric Afrocentrism was not intended to be essential or permanent, but was a consciously fashioned strategy of resistance to the Eurocentrism of the time.[8] Afrocentric scholars adopted two approaches: a deconstructive rebuttal of what they called "the whole archive of European ideological racism" and a reconstructive act of writing new self-constructed histories.[8] At a 1974 UNESCO symposium in Cairo titled "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script", Cheikh Anta Diop brought together scholars of Egypt from around the world.[11] Key texts from this period include: * The Destruction of Black Civilization (1971) by Chancellor Williams * The Afrikan Origins of Civilization: Myth or Reality (1974) by Cheikh Anta Diop * They Came Before Columbus: The Afrikan Presence in Ancient America (1976) by Ivan Van Sertima Some Afrocentric writers focused on study of indigenous Afrikan civilizations and peoples, to emphasize Afrikan history separate from European or Arab influence. Primary among them was Chancellor Williams, whose book The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D. set out to determine a "purely Afrikan body of principles, value systems (and) philosophy of life".[12] 1980s and 1990s In the 1980s and 1990s, Afrocentrism increasingly became seen as a tool for addressing social ills and a means of grounding community efforts toward self-determination and political and economic empowerment. In his (1992) article "Eurocentrism vs. Afrocentrism", US anthropologist Linus A. 11 RBG Blakademics ACTI
  12. 12. RBG Communiversity Hoskins wrote: The vital necessity for Afrikan people to use the weapons of education and history to extricate themselves from this psychological dependency complex/syndrome as a necessary precondition for liberation. If Afrikan peoples (the global majority) were to become Afrocentric (Afrikanized), that would spell the ineluctable end of European global power and dominance. This is indeed the fear of Europeans. ... Afrocentrism is a state of mind, a particular subconscious mind-set that is rooted in the ancestral heritage and communal value system.[13] Afrikan American educator Jawanza Kunjufu made the case that hip hop culture, rather than being creative expression of the culture, was the root of many social ills.[14] For some Afrocentrists, the contemporary problems of the ghetto stemmed not from race and class inequality, but rather from a failure to inculcate Black youth with Afrocentric values.[15] In the West and elsewhere, the European, in the midst of other peoples, has often propounded an exclusive view of reality; the exclusivity of this view creates a fundamental human crisis. In some cases, it has created cultures arrayed against each other or even against themselves. Afrocentricity’s response certainly is not to impose its own particularity as a universal, as Eurocentricity has often done. But hearing the voice of Afrikan American culture with all of its attendant parts is one way of creating a more sane society and one model for a more humane world. -Asante, M. K. (1988)[16] In 1997, US cultural historian Nathan Glazer described Afrocentricity as a form of multiculturalism. He wrote that its influence ranged from sensible proposals about inclusion of more Afrikan material in school curricula to what he called senseless claims about Afrikan primacy in all major technological achievements. Glazer argued that Afrocentricity had become more important due to the failure of mainstream society to assimilate all Afrikan Americans. Anger and frustration at their continuing separation gave black Americans the impetus to reject traditions that excluded them.[17] 2000s Today, Afrocentricity takes many forms, including striving for a more multicultural and balanced approach to the study of history and sociology. Afrocentrists contend that race still exists as a social and political construct.[15] They argue that for centuries in academia, Eurocentric ideas about history were dominant: ideas such as blacks having no civilizations, no written languages, no cultures, and no histories of any note before coming into contact with Europeans. Further, according to the views of some 12 RBG Blakademics ACTI
  13. 13. RBG Communiversity Afrocentrists, European history has commonly received more attention within the academic community than the history of sub-Saharan Afrikan cultures or those of the many Pacific Island peoples. Afrocentrists contend it is important to divorce the historical record from past racism. Molefi Kete Asante's book Afrocentricity (1988) argues that Afrikan-Americans should look to Afrikan cultures "as a critical corrective to a displaced agency among Afrikans." Some Afrocentrists believe that the burden of Afrocentricity is to define and develop Afrikan agency in the midst of the cultural wars debate. By doing so, Afrocentricity can support all forms of multiculturalism.[18] Afrocentrists argue that Afrocentricity is important for people of all ethnicities who want to understand Afrikan history and the Afrikan diaspora. For example, the Afrocentric method can be used to research Afrikan indigenous culture. Queeneth Mkabela writes in 2005 that the Afrocentric perspective provides new insights for understanding Afrikan indigenous culture, in a multicultural context. According to Mkabela and others, the Afrocentric method is a necessary part of complete scholarship and without it, the picture is incomplete, less accurate, and less objective.[19] Studies of Afrikan and Afrikan-diaspora cultures have shifted understanding and created a more positive acceptance of influence by Afrikan religious, linguistic and other traditions, both among scholars and the general public. For example religious movements such as Vodou are now less likely to be characterized as "mere superstition", but understood in terms of links to Afrikan traditions. In recent years Africana Studies or Africology [9] departments at many major universities have grown out of the Afrocentric "Black Studies" departments formed in the 1970s. Rather than focusing on black topics in the Afrikan diaspora (often exclusively Afrikan American topics), these reformed departments aim to expand the field to encompass all of the Afrikan diaspora. They also seek to better align themselves with other University departments and find continuity and compromise between the radical Afrocentricity of the past decades and the multicultural scholarship found in many fields today. [20] 13 RBG Blakademics ACTI
  14. 14. RBG Communiversity Bibliography: 1. Woodson, Dr. Carter G. (1933). The Mis-Education of the Negro. Khalifah's Booksellers & Associates. 2. Akbar, Dr. Na'im.(1998) 3. Chinweizu (1987). Decolonizing the Afrikan Mind. Sundoor Press.) 4. Blyden, Edward Wilmot (1994-03-01). Afrikan Life and Customs. Black Classic Press. ISBN 978-0933121430. 5. NYPL, Schomburg Center for Research in Black Culture 6. "The Afrikan Origin of the Grecian Civilisation", Journal of Negro History, 1917, pp.334-344 7. Arthur Schomburg, "The Negro Digs Up His Past", The Survey Graphic, Harlem: March 1925, University of Virginia Library, accessed 2 Feb 2009 8 Tejumola Olaniyan, "From Black Aesthetics to Afrocentrism", West Africa Review, Issue 9 (2006) 9. Henry Louis Gates (Editor), Kwame Anthony Appiah (Editor), Afrikana: The Encyclopedia of the Afrikan and Afrikan-American Volume 1. Page 114, Oxford University Press. 2005. ISBN 0195170555 10. Chinua Achebe, The Novelist as Teacher, 1965 11. Bruce G. Trigger, "The Peopling of Ancient Egypt and the Decipherment of Meroitic Script: Proceedings of the Symposium Held in Cairo from 28 January to 3 February 1974 by UNESCO", The International Journal of Afrikan Historical Studies, Vol. 13, No. 2 (1980), pp. 371-373 12. The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D., p. 19 1987 13. Linus A. Hoskins, Eurocentrism vs. Afrocentrism: A Geopolitical Linkage Analysis, Journal of Black Studies (1992), pp. 249, 251, 253. 14. Hip-Hop vs MAAT: A Psycho/Social Analysis of Values Jawanza Kunjufu 1993 15. Achieving Blackness: Race, Black Nationalism, and Afrocentrism By Algernon Austin. ISBN 0814707076 16. Asante, M. K. (1988). Afrocentricity. Trenton, NJ: Africa World Press Inc. Page 28 14 RBG Blakademics ACTI
  15. 15. RBG Communiversity 17. We Are All Multiculturalists Now By Nathan Glazer Published 1997 Harvard University Press ISBN 067494836X 18. Teasley, M.; Tyson, E. (2007). "Cultural Wars and the Attack on Multiculturalism: An Afrocentric Critique". Journal of Black Studies 37 (3): 390. doi:10.1177/0021934706290081. 19. Using the Afrocentric Method in Researching Indigenous Afrikan Culture by Queeneth Mkabela The Qualitative Report Volume 10 Number 1 March 2005 178-189 20. Out of the Revolution: The Development of Afrikana Studies By Delores P. Aldridge, Carlene Young. Lexington Books 2000. ISBN 0739105477 Books for further study: 1. Woodson, Dr. Carter G. (1933). The Mis-Education of the Negro. Khalifah's Booksellers & Associates. 2. Akbar, Dr. Na'im. (1998). Know Thyself. Mind Productions & Associates. 3. Chinweizu (1987). Decolonizing the Afrikan Mind. Sundoor Press. 4. Pollard Diane S., et al.(2000). Afrikan-Centered Schooling in Theory and Practice. Bergin & Garvey. Further reading 5. Molefi Kete Asante (1980). Afrocentricity: The theory of social change. Amulefi Pub. Co. 6. Kondo, Zak. Black Students Guide to Positive Education. 7. Goggins II, Lathardus. Afrikan Centered Rites of Passage and Education. 8. Gill, Walter. Issues in Afrikan American Education. 9. Cartwright, Madeline. For the Children. 10.Zaslavsky, Claudia. Africa Counts. 11.Hilliard III, Asa G. SBA: The Reawakening of the Afrikan Mind. 12.Hilliard III, Asa G. Maroons Within Us. 13.Hilliard III, Asa G., et al. Young, Gifted and Black. 14.Hilliard III, Asa G., Payton-Stewart, Lucretia, Williams, Larry Obadele. Infusion of Afrikan and Afrikan American Content in the School Curriculum. 15.Palmer, Anyim. The Failure of Public Education in the Black Community. 16.Foluke, Gyasi A. The Crisis and Challenge of Black Mis-Education in America. 15 RBG Blakademics ACTI
  16. 16. RBG Communiversity 17.DuBois, W.E.B. and Aptheker, Herbert. The Education of Black People. 18.Lomotey, Kofi. Going to School: the Afrikan American Experience. 19.Akoto, Kwame Agyei. Nationbuilding: Theory and practice in Afrikancentered education. Shujaa, Mwalimu J. Too Much Schooling, Too Little Education. 20.Lometey, Kofi. Sailing Against the Wind: Afrikan Americans and Women in U.S. Education. 21.Richard Majors. Educating Our Black Children: New Directions and Radical Approaches. 22.Hale, Janice E. Unbank the Fire: Visions for the Education of Afrikan American Children. 23.Watkins, William H. The White Architects of Black Education: Ideology and Power in America, 1865-1954 24.Denbo, Sheryl. Improving Schools for Afrikan American Students: A Reader for Educational Leaders. 25.Ani, Marimba.Yurugu: An Afrikan-Centered Critique of European Cultural Thought and Behavior. * Murrell Jr., Peter C. Afrikan-Centered Pedagogy:Developing Schools of Achievement for Afrikan American Children. 26.Ford, Donna Y. Reversing Underachievement Among Gifted Black Students. 27.Ratteray, Joan D. Center Shift: An Afrikan-Centered Approach for the Multi- Cultural Curriculum. 28.Tatum, Beverly Daniel. Why Are All The Black Kids Sitting Together in the Cafeteria. 29.Gentry, Atron A. Learning to Survive: Black Youth Look for Education and Hope. 30.Kafele, Baruti K. A Black Parent’s Handbook to Educating Your Children (Outside of the Classroom) 16 RBG Blakademics ACTI

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