Being Black in the World

Manganyi, N. Chabani

doi:10.18772/12019093689

Cited by 41 publications

(44 citation statements)

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“…Of course, there is no one-to-one correspondence between something like a decolonised psychology and an African psychology, which points to new questions. In the final analysis though, the need for an African psychological register is conceivable as part of a relatively long intellectual history to de-Westernise, contextualise, transform, or decolonise psychology and, more generally, knowledge in former colonies and the Global South (Cooper, 2013;Dawes, 1998;Manganyi, 1973Manganyi, , 2013.…”

Section: Why Is There a Need For African Psychology If It Is Not Necementioning

confidence: 99%

Frequently asked questions about African psychology

Ratele

2017

South African Journal of Psychology

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has restaged, and at times perhaps worsened, the decades-old confusion about the definition, scope, impetus for, and ultimate aims of an African psychology within South Africa (SA). A clarification-and perhaps more than just a clearing up-is warranted about the stimulus, prevailing and possible meanings, end-goal, and horizons, but also how, in light of the call for the decolonisation of higher education in SA, we-meaning students, teachers, researchers, therapists-might design African psychology university courses, research, professional programmes and therapies, as well as networks. An attempt is made to explicate what appear to be basic misperceptions by responding, after a fashion, to some frequently asked questions about African psychology-as well as other questions that usually remain unasked. Is African psychology a psychology that studies Africans? While some academics and practitioners misread and reduce African psychology to a psychology that studies only Africans, a vast literature indicates that African psychology is the study of all forms of behaviours and relationships, including behaviours of and relationships between non-Africans and Africans, as well as humans and animals (e.g.

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Section: Why Is There a Need For African Psychology If It Is Not Necementioning

confidence: 99%

Frequently asked questions about African psychology

Ratele

2017

South African Journal of Psychology

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“…Indeed, the question of violence and liberation has preoccupied African scholarship for some time. Thus, Steve Biko (2004) and Chabani Manganyi (1973) saw the psychological assault on the Black body as necessitating bodily resistance. Writing in the aftermath of 9/11, Mahmood Mamdani (2002) has argued that “whatever we think about their methods, terrorists have a cause, and need to be heard” (p. 773).…”

Section: Black Ragementioning

confidence: 99%

Embodied Black Rage

Canham

2017

Du Bois Rev.

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Examining two sets of archived materials that include a corpus of narratives that reflect on the period of apartheid in South Africa and posters used by anti-apartheid activists, the paper teases out the operations of racism and the manifestations of rage on the Black body. Critical discourse analysis and affect as theory and method are applied to trace the work of racism and its affective consequences and resistances. Here affect is deployed to read the terrain of the corporeal and the discursive. Black rage is seen as a response to White supremacy and it has the following outcomes: it can have destructive consequences, can enable psychological release of pent up anger, and can simultaneously be an expression of self-love.

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“…Our conversations have had many resonances with the intellectual threads that can be found in Du Bois' (1994) The Souls of Black Folk, Cesaire's (2000) Discourse on Colonialism, Fanon's (1961Fanon's ( , 1967 The Wretched of the Earth and Black Skin, White Masks, Manganyi's (1973) Being-Black-in-the-World, and Mbembe's (2017) Critique of Black Reason, amongst others.…”

Section: Being-black-in-the-worldmentioning

confidence: 99%

Transnational perspectives on Black subjectivity

Stevens

Bell

Sonn

et al. 2017

South African Journal of Psychology

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In this article, five black researchers bring their insights into conversation about meanings of blackness in contemporary Australia, Jamaica, South Africa, the United Kingdom and the United States of America. We critically interrogate blackness transnationally, but also within the historical contexts of our work and lived experiences. Situated within critical race studies, we draw on multiple theoretical frameworks that seek to preserve the complexity of blackness, its meanings and implications. We examine what it means to be made black by history and context, and explore the im/possibilities of transcending such subjectification. In so doing, we engage blackness and its relationality to whiteness; the historical, temporal and spatial dimensions of what it means to be black; the embodied, affective and psychical components of black subjectivity; and the continued marketization of blackness today. The article concludes by reflecting on the emancipatory promise of continued engagement with black subjectivity, but with critical reflexivity, so as to avoid the pitfalls of engaging blackness as a static and essentialised mode of subjectivity.

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Being Black in the World

Cited by 41 publications

References 0 publications

Frequently asked questions about African psychology

Frequently asked questions about African psychology

Embodied Black Rage

Transnational perspectives on Black subjectivity

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