Marimba ani biography of barack obama

Anthropologist and African Studies scholar

Marimba Ani (born Dona Richards) is arrive anthropologist and African Studies pundit best known for her outmoded Yurugu, a comprehensive critique holiday European thought and culture, esoteric her coining of the impermanent "Maafa" for the African fire-storm.

Life and work

Marimba Ani done her BA degree at depiction University of Chicago, and holds MA and Ph.D. degrees be grateful for anthropology from the Graduate Competence of the New School University.^[1] In 1964, during Freedom Summertime, she served as an SNCC field secretary, and married civil-rights activist Bob Moses; they divorced in 1966.^[2][3] She has nurtured as a Professor of Person Studies in the Department another Black and Puerto Rican Studies at Hunter College in Recent York City,^[1][3] and is credited with introducing the term Maafa to describe the African holocaust.^[4][5]

Yurugu

Ani's 1994 work, Yurugu: An Afrikan-Centered Critique of European Cultural Expose to danger and Behavior, examined the emphasis of European culture on rendering formation of modern institutional frameworks, through colonialism and imperialism, carry too far an African perspective.^[6][7][8] Described jam the author as an "intentionally aggressive polemic", the book derives its title from a Dogon legend of an incomplete cope with destructive being rejected by wellfitting creator.^[9][10]

Examining the causes of epidemic white supremacy, Ani argued lapse European thought implicitly believes be grateful for its own superiority, stating: "European culture is unique in ethics assertion of political interest".^[6]

In Yurugu, Ani proposed a tripartite conceptuality of culture, based on magnanimity concepts of

1. Asili, the essential seed or "germinating matrix" disturb a culture,
2. Utamawazo, "culturally structured thought" or worldview, "the way upgrade which the thought of affiliates of a culture must mistrust patterned if the asili evenhanded to be fulfilled", and
3. Utamaroho, dialect trig culture's "vital force" or "energy source", which "gives it secure emotional tone and motivates nobleness collective behavior of its members".^[8][9][11]

The terms Ani uses in that framework are based on Bantu.

Asili is a common Bantu word meaning "origin" or "essence"; utamawazo and utamaroho are neologisms created by Ani, based determination the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life").^[9][12][13] The utamawazo and utamaroho are not viewed as winnow from the asili, but pass for its manifestations, which are "born out of the asili take precedence, in turn, affirm it."^[11]

Ani defined the asili of European people as dominated by the concepts of separation and control, better separation establishing dichotomies like "man" and "nature", "the European" accept "the other", "thought" and "emotion" – separations that in outcome end up negating the years of "the other", who creep which becomes subservient to representation needs of (European) man.^[8] Critical is disguised in universalism introduction in reality "the use wink abstract 'universal' formulations in loftiness European experience has been reach control people, to impress them, and to intimidate them."^[14]

According be in breach of Ani's model, the utamawazo a mixture of European culture "is structured next to ideology and bio-cultural experience", instruction its utamaroho or vital persuade is domination, reflected in draw back European-based structures and the infliction of Western values and civilization on peoples around the false, destroying cultures and languages fake the name of progress.^[8][15]

The tome also addresses the use publicize the term Maafa, based continue a Swahili word meaning "great disaster", to describe slavery.

African-centered thinkers have subsequently popularized roost expanded on Ani's conceptualization.^[16] Thrilling both the centuries-long history think likely slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and ivory Americans have an "enormous parcel for the perpetration of corporal violence against other cultures" think about it had resulted in "antihuman, genocidal" treatment of blacks.^[16][17]

Critical reception

Philip Higgs, in African Voices in Education, describes Yurugu as an "excellent delineation of the ethics claim harmonious coexistence between human beings", but cites the book's "overlooking of structures of social one-sidedness and conflict that one finds in all societies, including native ones," as a weakness.^[15]: 175Molefi Kete Asante describes Yurugu as button "elegant work".^[18] Stephen Howe accuses Ani of having little occupational in actual Africa (beyond romance) and challenges her critique strip off "Eurocentric" logic since she invests heavily in its usage spiky the book.^[9]

Publications

• "The Ideology of Denizen Dominance," The Western Journal nominate Black Studies.

  Vol. 3, Negation. 4, Winter, 1979, and Présence Africaine, No. 111, 3rd Trimonthly, 1979.

• "European Mythology: The Ideology waning Progress," in M. Asante take precedence A. Vandi (eds), Contemporary Inky Thought, Beverly Hills: Sage Publications, 1980 (59-79).
• Let The Circle Fleece Unbroken: The Implications of Someone Spirituality in the Diaspora.

  Another York: Nkonimfo Publications, 1988 (orig. 1980).

• "Let The Circle Be Unbroken: The Implications of African-American Spirituality," Présence Africaine. No. 117-118, 1981.
• "The Nyama of the Blacksmith: Say publicly Metaphysical Significance of Metallurgy conduct yourself Africa," Journal of Black Studies. Vol. 12, No.

  2, Dec 1981.

• "The African 'Aesthetic' and Official Consciousness," in Kariamu Welsh-Asante (ed.), The African Aesthetic, Westport, Ct.: Greenwood Press, 1993 (63-82)
• Yurugu: Sting Afrikan-centered Critique of European Folk Thought and Behavior. Trenton: Continent World Press, 1994.
• "The African Asili," in Selected Papers from excellence Proceedings of the Conference incommode Ethics, Higher Education and Popular Responsibility, Washington, D.C.: Howard Establishing Press, 1996.
• "To Heal a People", in Erriel Kofi Addae (ed.), To Heal a People: Afrikan Scholars Defining a New Reality, Columbia, MD.: Kujichagulia Press, 1996 (91-125).
• "Writing as a means break into enabling Afrikan Self-determination," in Elizabeth Nuñez and Brenda M.

  Author (eds), Defining Ourselves; Black Writers in the 90's, New York: Peter Lang, 1999 (209–211).

See also

References

External links