Afrocentrism
 Afrocentrism | |
|---|---|
ideology (en)  | |
| Bayanai | |
| Ƙaramin ɓangare na |
ethnocentrism (en) |
Afrocentrism wani ra'ayi ne na duniya wanda ya ginu kan tarihin mutanen Afirka ko kuma ra'ayin da ya fifita shi a kan wayewar da ba na Afirka ba. Ta wani bangare martani ne ga halayen Eurocentric game da mutanen Afirka da gudummawar tarihi. Yana neman yin tir da abin da yake gani a matsayin kurakurai da ra'ayoyin da ginshiƙan falsafar wariyar launin fata na ginshiƙan ilimin kimiyya na Yammacin Turai ke ci gaba da gudana a lokacin da kuma tun lokacin Farkon Farkon Turai a matsayin tabbatar da dalilai na bautar da sauran al'ummomi, don ba da damar ƙarin cikakkun bayanai na ba Afirka kawai ba amma duk gudummawar da mutane suka bayar ga tarihin duniya. Afrocentricity yana yin hulɗa da farko tare da ƙwaƙƙwaran kai da hukumar Afirka kuma ra'ayi ne na ƙasashen Afirka don nazarin al'adu, falsafa, da tarihi.
Afrocentrism wani yunkuri ne na masana da ke neman gudanar da bincike da ilimi a kan batutuwan tarihin duniya, ta fuskar tarihin al'ummomin Afirka da kuma al'amuran siyasa. Yana ɗaukar matsayi mai mahimmanci akan zato na Eurocentric da tatsuniyoyi game da tarihin duniya, don bin diddigin nazarce-nazarce na ƙarshen. Wasu daga cikin masu sukar wannan yunkuri sun yi imanin cewa sau da yawa yana musantawa ko rage tasirin al'adun Turai, Gabas ta Tsakiya, da Asiya yayin da yake karin gishiri game da wasu al'amuran al'adun Afirka na tarihi wadanda suka cimma wani muhimmin matakin ci gaban al'adu da fasaha. Gabaɗaya, Afrocentrism yawanci yana bayyana ne ta hanyar mai da hankali kan tarihin Afirka da rawar da take takawa a cikin al'adun Afirka-Amurka na zamani da sauransu.
Abin da ake kira Afrocentrism a yau ya samo asali ne daga aikin ƙwararrun ƴan Afirka na Amurka a ƙarshen karni na sha tara da farkon ƙarni na ashirin, amma ya zama sigarsa ta zamani saboda ƙwazo na ƙwararrun ƙwararrun ƴan Afirka a cikin ƙungiyoyin kare haƙƙin jama'a na Amurka da kuma ci gaban shirye-shiryen karatun Amurkawa na Afirka a jami'o'i. Koyaya, bayan ci gaban jami'o'i a cikin ƙasashen Afirka a cikin 1950s, malaman Afirka sun zama manyan masu ba da gudummawa ga tarihin Afirka. Wani sanannen majagaba shine farfesa Kenneth Dike, wanda ya zama shugaban kwamitin nazarin Afirka a Harvard a cikin 1970s. A cikin tsauraran sharuddan Afrocentrism, a matsayin keɓaɓɓen tarihin tarihi, ya kai kololuwar sa a cikin 1980s da 1990s. yana da alaƙa da farko da Cheikh Anta Diop, John Henrik Clarke, Ivan van Sertima da Molefi Kete Asante . Asante, duk da haka, ya bayyana ra'ayoyinsa a matsayin Afrocentricity .
Masu goyon bayan Afrocentrism suna goyon bayan da'awar cewa an raina ko kuma ba da gudummawar gudummawar da wasu Baƙar fata Afirka suka bayar a matsayin wani ɓangare na gadon mulkin mallaka da bautar da ke tattare da "rubuta 'yan Afirka daga tarihi". [1] [2]
Manyan masu sukar Afrocentrism sun hada da Mary Lefkowitz, wanda ya watsar da shi a matsayin pseudohistory, mai amsawa, da kuma maganin warkewa. [3] Wasu, irin su Kwame Anthony Appiah, sun yi imanin cewa Afrocentrism ya karya manufarsa na wargaza karatun unipolar na tarihin duniya ta hanyar neman maye gurbin Eurocentricity tare da daidaitaccen tsarin kabilanci da na matsayi, kuma yana da mummunar mahimmancin al'adun Turai da mutanen Turai. Clarence E. Walker yayi iƙirarin shine "Eurocentrism in blackface ". [4]
Kalmomi
[gyara sashe | gyara masomin]Kalmar "Afrocentrism" tana zuwa 1962. Ma'anar "Afrocentric" yana bayyana a cikin tsarin rubutun rubutu don shigarwa a cikin Encyclopedia Africana, mai yiwuwa saboda WEB Du Bois . [5] Ƙididdigar suna "Afrocentricity" kwanan wata zuwa 1970s, kuma Molefi Asante 's Afrocentricity ya shahara: Theory of Social Change (1980). Ka'idar Molefi Kete Asante, Afrocentricity, ya kasance wanda aka haɓaka a cikin saitunan ilimi kuma yana iya haɗa kalmomin Afrocentric don bayyana malanta da Afrocentrists don bayyana malamai, amma baya amfani da Afrocentrism. A cewar Asante, kodayake sharuɗɗan biyu galibi suna rikicewa don ma'anar iri ɗaya, Afrocentrists ba mabiyan Afrocentrism ba ne. [6] Wannan ya haifar da rudani game da wanda ake la'akari da Afrocentrist, kamar yadda malamai daban-daban waɗanda za su iya ko ba za a iya danganta su da Asante da ayyukansa sun yi kuskure ba, har ma da wasu malaman ilimi. Asante ya rubuta cewa Afrocentricity da Afrocentrism ba iri ɗaya ba ne kuma ba su da asali iri ɗaya:
Ta hanyar bambanci, Afrocentricity bai kamata a rikita batun tare da bambance-bambancen Afrocentrism ba. Kalmar "Afrocentrism" an fara amfani da ita ta hanyar abokan adawar Afrocentricity waɗanda a cikin himmarsu suka gan shi a matsayin wani abu na Eurocentrism. Ma'anar "Afrocentric" a cikin wallafe-wallafen ilimi ko da yaushe yana nufin "Afrocentricity." Duk da haka, yin amfani da "Afrocentrism" ya nuna rashin amincewa da ra'ayin Afrocentricity a matsayin kyakkyawan tsari da ci gaba. Manufar ita ce sanya alamar addini ga ra'ayin ci gaban Afirka. Duk da haka, ya zo yana nufin wani faffadan yunƙurin al'adu na ƙarshen karni na ashirin wanda ke da tsarin falsafa, siyasa, da ra'ayoyin fasaha waɗanda ke ba da tushe ga ma'aunin kida, sartorial, da kyawawan halayen halayen Afirka. A gefe guda kuma, Afrocentricity, kamar yadda na bayyana shi a baya, ka'idar hukuma ce, wato, ra'ayin cewa dole ne a kalli mutanen Afirka tare da kallon kansu a matsayin wakilai maimakon masu kallon juyin juya halin tarihi da canji. Don wannan karshen Afrocentricity na neman bincika kowane bangare na batun wurin mutanen Afirka a cikin tarihi, adabi, gine-gine, ɗabi'a, falsafa, tattalin arziki, da rayuwar siyasa.
Tarihi
[gyara sashe | gyara masomin]
Afrocentrism ya samo asali ne a cikin aikin ƙwararrun ƙwararrun ƴan Afirka da na Afirka a ƙarshen 19th da farkon ƙarni na 20th, biyo bayan sauye-sauyen zamantakewa a Amurka da Afirka saboda ƙarshen bauta da koma bayan mulkin mallaka . Bayan Yaƙin Basasa na Amirka, Amirkawa 'yan Afirka a Kudu sun taru a cikin al'ummomi don kauce wa ikon farar fata, sun kafa ikilisiyoyin coci na kansu, kuma sun yi aiki tukuru don samun ilimi. Sun ƙara ɗaukar ayyuka na jama'a duk da tsananin wariyar launin fata da wariya. Masanan Amurkawa da na Afirka sun yi duba ga al’amuran da suka shige a Afirka don sake nazarin abin da wayewarta ta samu da kuma abin da suke nufi ga mutanen wannan zamani. [7]
Haɗin ƙarni na Turai yana ba mu kusan shekaru huɗu zuwa ɗari biyar na ƙaƙƙarfan ikon Turawa na tunanin tunani da ra'ayoyin falsafa. An karkasa Afirka da Asiya ƙarƙashin jigogi daban-daban na tsarin Turai. Idan yaki tsakanin kasashen turai ya faru ana kiransa yakin duniya kuma mutanen Asiya da na Afirka sun sami hanyarsu ta bangaren wata kasar turai ko wata. Akwai wannan ma'anar tabbatuwa game da al'adun Turai waɗanda suka ci gaba da kasuwanci, addini, da sojojin Turai.[8]
— --Molefi Asante, "Sadar da Sadar da Yammacin Yamma: Dabaru don Neutar da Tatsuniyoyi na Al'adu"
A matsayin akida da motsi na siyasa, Afrocentrism yana da farkonsa a cikin gwagwarmaya tsakanin masana baƙar fata, ƴan siyasa, da masana tarihi a cikin mahallin ƙungiyar yancin ɗan adam ta Amurka. [9] farfesa na Amurka Victor Oguejiofor Okafor, ra'ayoyin Afrocentricity sun ta'allaka ne a cikin ginshiƙan darussa irin su karatun Ba'amurke . Amma Wilson J. Musa yayi iƙirarin cewa tushen Afrocentrism ba na Afirka kaɗai bane:
Duk da cikar kabilanci-chauvinists da sauran masu son zuciya, ya kasance gaskiyar cewa gudummawar da malaman farar fata, kamar Boas, Malinowski, da Herskovits, suka bayar, sun kasance masu mahimmanci ga wannan hadaddun ra'ayoyin da muka sanya wa kwanaki a matsayin Afrocentrism malami[Ana bukatan hujja]
— Wilson J. Moses, Historical Sketches of Afrocentrism
A cikin 1987, Martin Bernal ya buga Black Athena, wanda a cikinsa ya yi iƙirarin cewa tsohuwar Girka ta kasance ƙarƙashin mulkin mallaka daga mahara arewa da ke haɗuwa da mulkin mallaka wanda Phenicia (Labanon ta zamani) ta kafa. Babban jigon aikin shine zargin ƙin yarda da ƙwararrun malaman Yammacin Afirka da (yammacin) tasirin Asiya akan tsohuwar al'adun Girka.
Manazarta
[gyara sashe | gyara masomin]- ↑ Andrade, Susan Z. (1990). "Rewriting History, Motherhood, and Rebellion: Naming an African Women's Literary Tradition". Research in African Literatures. 21 (1): 91–110. JSTOR 3819303.
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- ↑ Banner-haley, C.P.; Walker, Clarence E. (2003). "We Can't Go Home Again: An Argument about Afrocentrism". Journal of Southern History. 69 (3): 663–665. doi:10.2307/30040016. JSTOR 30040016. Archived from the original on 28 March 2022. Retrieved 13 November 2007.
- ↑ Levine, Robert (2008). "Elegant Inconsistencies: Race, Nation, and Writing in Wilson Jeremiah Moses's Afrotopia". American Literary History. 20 (3): 497. doi:10.1093/alh/ajn016. S2CID 143005947.
- ↑ Cite error: Invalid
<ref>tag; no text was provided for refs named:0 - ↑ Moses, Greg. "Afrocentricity as a Quest for Cultural Unity: Reading Diop in English". National Association for African American Studies. Archived from the original on 12 December 2007. Retrieved 13 November 2007.
- ↑ De-Westernizing Communication: Strategies for Neutralizing Cultural Myths.
- ↑ Olaniyan, T. (2006). "From Black Aesthetics To Afrocentrism (or, A Small History of an African And African American Discursivepractice)". West Africa Review. ISSN 1525-4488.