Africa and Afrocentric Historicism: A Critique

Adeleke, Tunde

doi:10.4236/ahs.2015.43016

Cited by 7 publications

(4 citation statements)

References 9 publications

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“…Despite this fundamental stand of Afrocentricity, it is not without its shortcomings. For instance, Tunde Adeleke in one of his papers "Africa and Afrocentric Historicism: A Critique" holds that, "Afrocentric historicism developed as a medium of black protest against what was perceived as the universalistic, absolutist and fundamentalist claims of Western historiography in relation to the interpretation and determination of the place and role of Africa in history" [27]. It means that for Adeleke Afrocentricity is a reactional philosophy to eurocentrism.…”

Section: Afropolitanism and Afrocentrismmentioning

confidence: 99%

“…Consequently, they substitute Afrocentric diffusionist theory for the Eurocentric, proclaiming Africa the epicenter of world civilization. Most telling, Afrocentric scholars represent ancient Egypt as the birthplace of Science, Philosophy, and Mathematics; the place Greek scholars went to study, before returning to shape Western civilization [27].…”

Section: Afropolitanism and Afrocentrismmentioning

confidence: 99%

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Afrocentricity and the Quest for Identity in the African Diaspora

2024

PhIJ

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Africa as a continent has experienced and still going through lot of negative, derogatory and dehumanizing experiences. This, in turn formed the basis of the identity crises that rock the continent. Some Western philosophers, historians, sociologist and so on are of the opinion that Africans do not have an identity nor history of their own; this is emboldened in the idea that Africa is not part of world history. This view may not necessarily be unconnected with the clash of culture occasioned by the colonization of the continent of Africa by the Western world. Against this backdrop, the discourse examines what constitute African identity before the advent of colonialism. This is done to unravel the content and context of Africa(n) identity before the subjugation of the continent’s identity by the colonial master. This search, which seems to have formed the basis of the contemporary contention of the Africans’ diaspora wanting to know ifs they are truly Africans or a hybrid of different cultures remain the fulcrum of this discourse. In driving home the argument of the paper, different philosophies such as afrocentricity, afropolitanism, negritude, transnationalism as articulated by African scholars are reviewed with the aim of reconstructing the misconception and misrepresentation of the images alluded to Africa. Hence, using the analytical method of philosophical investigation, the paper project afrocentricity as a philosophy that is basic to the quest of identity in the African diaspora than afropolitanism.

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Section: Afropolitanism and Afrocentrismmentioning

confidence: 99%

Section: Afropolitanism and Afrocentrismmentioning

confidence: 99%

Afrocentricity and the Quest for Identity in the African Diaspora

2024

PhIJ

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“…Twinomujuni (2017) suggests that Africa has different ethical perspectives, simply because African people have closer social behavioral connections than individual ones. The conflicting world views and group interests between African people and European people have led to Africans often not showing much regard for European cultural values, and therefore “[regarding] any notion of inter-cultural dialog with deep suspicion” (Adeleke, 2015, p. 209). This hampers dialog with other cultures, and, as such, the effectiveness of cultural engagements will suffer.…”

Section: Introductionmentioning

confidence: 99%

Cultural Intelligence, Flourishing, and Thriving in the South African Work Context

Lezar

Walt

2023

Sage Open

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There is increased interest in the field of cultural intelligence (CI) internationally, owing to globalization. CI seems to be a particularly important field in a country such as South Africa, which is regarded as one of the most diverse societies in the world. In this article, the relationship between CI, flourishing at work, and thriving at work is analyzed in the context of South African organizations. The purpose of the article is to establish whether CI positively influences flourishing and thriving at work. A survey study was conducted, which was quantitative. The quantitative data was collected by means of a structured questionnaire, which was distributed to a final sample of 366 individuals working at South African organizations. The findings show that CI promotes flourishing at work, and they show that flourishing at work and thriving at work are related. They also indicate that emotional well-being and social well-being mediate the influence of CI on thriving at work, such that the indirect effects are positive and significant. The findings of the study indicate that CI is important in advancing mental health in the workplace. They also point to the importance of CI in a diverse country to promote flourishing and thriving at work. CI is thus important not only when leaders are on international assignments, but also in diverse settings. Through promotion of positive outcomes such as flourishing and thriving at work, organizations functioning in diverse settings are likely to become more effective and competitive.

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“…Afrocentricity’s main argument is that because Eurocentric peoples colonised, enslaved, and dominated people of colour, their culture (western) is not relevant to Africans; indeed, it is completely or diametrically opposed to it [ 19 ]. This makes it impossible for Africans to become their true or authentic selves, as African history was negated.…”

Section: Introductionmentioning

confidence: 99%

Existential Positive Psychology (EPP): A Positive Tool for Healing Existential Anxieties in South Africa during, and after, the COVID-19 Pandemic

Nel

Govender

2022

IJERPH

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Globally, humanity is in the grip of the COVID-19 pandemic; thus, we question our individual, and collective, behaviours. Long periods of lockdown and ever-escalating death rates have found people asking questions such as “What is the point of carrying on?” This is exacerbated by the world’s burgeoning ecological crisis. Humanity is beginning to wonder if it belongs on the planet when its footprint has caused such rampant destruction to forests, oceans, the animal kingdom, and other ecological entities. Existential positive psychology (EPP) seeks to uncover truths about humankind’s existence, survival, and, thus, meaning in life. We, as people, need to make sense of our reason for being as we struggle with our anxieties and seek to become authentic. This discussion paper contends that EPP can help humanity find the courage to challenge, and heal, its existential anxieties, namely, death, isolation, freedom, and meaningless, in order to find individual and group identities, as well as overall mental wellness (or happiness), specifically in a South African context, during the COVID-19 pandemic. The writings of Wong, who works within the framework of EPP, and those of Frankl, a holocaust survivor, whose work falls within the scope of humanistic and existential psychology and Asante’s Afrocentrism, which is a philosophical framework grounded on the African continent, are used to support this argument.

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Africa and Afrocentric Historicism: A Critique

Cited by 7 publications

References 9 publications

Afrocentricity and the Quest for Identity in the African Diaspora

Afrocentricity and the Quest for Identity in the African Diaspora

Cultural Intelligence, Flourishing, and Thriving in the South African Work Context

Existential Positive Psychology (EPP): A Positive Tool for Healing Existential Anxieties in South Africa during, and after, the COVID-19 Pandemic

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