In his word, Afrocentricity, Race, and Reason, Asantes main purpose is to claim a reasonable essay on the nature of the Afrocentric give as carried out within the Temple Circle. Asante starts out his article by acknowledging the long line of activist and intelligent individuals who were precursors to the scheme of Afrocentricity, such as Malcolm X, Frantz Fanon, and W.E.B. Dubois. These individuals were the type of people who attempted to be an advocate for African agency as a validatory statement against the deagencizing character of hegemonic Eurocentricity. Then, Asante gives recognition to contemporaries such as Maulana Karenga and Terry Kershaw who specify the nature of the Afrocentric school of thought. The contemporaries who defined the Afrocentric school of thought believemed to be motivated by the using up of knowledge for the social, economic, and political liberation of African people by original recentering African minds. Through this article, it is evident that Afrocentricity did not emerge as a critical theory and literary charge until the late 1970s and early 1980s thanks to Kariamu cheats book, Textured Women, Cowrie Shells, Cowbells, and Beetlesticks, and Asantes book titled, Afrocentricity.
These were the depression self-conscious works that were concerned with nothing less than the movement of subject-place in the African world. They also set out to explicate a theory and a practice of liberation by reinvesting African agency as the fundamental core of African sanity.
The books by Kariamu Welsh and Asante led to two main questions and the first main point that Asante made in his article, How do we see ourselves and how have others seen us? and What can we do to regain our give accountability and to move beyond the intellectual plantation that constrains our economic, cultural, and intellectual development? (Asante, 197) What these two questions addressed was how to best display Afrocentricity. Afrocentricity,...If you command to get a full essay, order it on our website: Ordercustompaper.com
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