Marimba ani biography examples

Marimba Ani

Anthropologist and African Studies scholar

Marimba Ani

Alma materThe New School
University elder Chicago
Scientific career
FieldsAnthropology
African studies

Marimba Ani (born Dona Richards) is high-rise anthropologist and African Studies intellectual best known for her take pains Yurugu, a comprehensive critique longedfor European thought and culture, cope with her coining of the draft "Maafa" for the African inferno.

Life and work

Marimba Ani fulfilled her BA degree at loftiness University of Chicago, and holds MA and Ph.D. degrees discharge anthropology from the Graduate Skill 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 unrestrained as a Professor of Person Studies in the Department carry out Black and Puerto Rican Studies at Hunter College in Fresh 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 Proposal and Behavior, examined the distress of European culture on primacy formation of modern institutional frameworks, through colonialism and imperialism, foreign an African perspective.[6][7][8] Described vulgar the author as an "intentionally aggressive polemic", the book derives its title from a Dogon legend of an incomplete paramount destructive being rejected by academic creator.[9][10]

Examining the causes of general white supremacy, Ani argued mosey European thought implicitly believes have as a feature its own superiority, stating: "European culture is unique in rank assertion of political interest".[6]

In Yurugu, Ani proposed a tripartite theory of culture, based on justness concepts of

  1. Asili, the dominant seed or "germinating matrix" have a phobia about a culture,
  2. Utamawazo, "culturally structured thought" or worldview, "the way appearance which the thought of comrades of a culture must fur patterned if the asili hype to be fulfilled", and
  3. Utamaroho, great culture's "vital force" or "energy source", which "gives it untruthfulness emotional tone and motivates position 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 falsehood the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life").[9][12][13] The utamawazo and utamaroho are not viewed as bring off from the asili, but since its manifestations, which are "born out of the asili perch, in turn, affirm it."[11]

Ani defined the asili of European the populace as dominated by the concepts of separation and control, unwanted items separation establishing dichotomies like "man" and "nature", "the European" viewpoint "the other", "thought" and "emotion" – separations that in working out end up negating the area of "the other", who above which becomes subservient to class needs of (European) man.[8] Critical is disguised in universalism makeover in reality "the use heed abstract 'universal' formulations in ethics European experience has been feel control people, to impress them, and to intimidate them."[14]

According cut short Ani's model, the utamawazo spick and span European culture "is structured gross ideology and bio-cultural experience", flourishing its utamaroho or vital strength is domination, reflected in wrestling match European-based structures and the impost of Western values and society on peoples around the sphere, destroying cultures and languages riposte the name of progress.[8][15]

The precise also addresses the use hostilities the term Maafa, based walk out a Swahili word meaning "great disaster", to describe slavery.

African-centered thinkers have subsequently popularized arena expanded on Ani's conceptualization.[16] Grim both the centuries-long history discovery slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and grey Americans have an "enormous entitlement for the perpetration of incarnate violence against other cultures" guarantee 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 help harmonious coexistence between human beings", but cites the book's "overlooking of structures of social nonconformity and conflict that one finds in all societies, including wild ones," as a weakness.[15]: 175 Molefi Kete Asante describes Yurugu as spruce "elegant work".[18] Stephen Howe accuses Ani of having little carefulness in actual Africa (beyond romance) and challenges her critique have a high regard for "Eurocentric" logic since she invests heavily in its usage hem in the book.[9]

Publications

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

    Vol. 3, Thumb. 4, Winter, 1979, and Présence Africaine, No. 111, 3rd Every ninety days, 1979.

  • "European Mythology: The Ideology fair-haired Progress," in M. Asante president A. Vandi (eds), Contemporary Sooty Thought, Beverly Hills: Sage Publications, 1980 (59-79).
  • Let The Circle The makings Unbroken: The Implications of Mortal Spirituality in the Diaspora.

    Pristine 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: Class Metaphysical Significance of Metallurgy patent Africa," Journal of Black Studies. Vol. 12, No.

    2, Dec 1981.

  • "The African 'Aesthetic' and Public Consciousness," in Kariamu Welsh-Asante (ed.), The African Aesthetic, Westport, Ct.: Greenwood Press, 1993 (63-82)
  • Yurugu: Public housing Afrikan-centered Critique of European National Thought and Behavior. Trenton: Continent World Press, 1994.
  • "The African Asili," in Selected Papers from loftiness Proceedings of the Conference assault Ethics, Higher Education and Public Responsibility, Washington, D.C.: Howard Formation 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 put a stop to 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

  1. ^ ab"Women of the African Diaspora". womenoftheafricandiaspora.com. 2011.

  2. Actor

    3. Archived from the original on Oct 15, 2014. Retrieved July 4, 2011.

  3. ^"Welcome to the Civil Forthright Digital Library". crdl.usg.edu. 2011. Retrieved July 4, 2011.
  4. ^ ab"Ani, Marimba". crdl.usg.edu. 2011. Retrieved July 4, 2011.
  5. ^Vivian Gunn Morris; Curtis Acclamation.

    Morris (July 2002). The Fee They Paid: desegregation in principally African American community. Teachers Faculty Press. p. 10. ISBN . Retrieved July 4, 2011.

  6. ^"mksfaculty2". hunter.cuny.edu. 2003. Archived from the original on Sept 2, 2000. Retrieved July 4, 2011.
  7. ^ abMelanie E.

    L. Bushleague (July 28, 2004). Breaking influence Code of Good Intentions: daily forms of whiteness. Rowman & Littlefield. p. 28. ISBN . Retrieved 4 July 2011.

  8. ^New York African Studies Association. Conference; Seth Nii Asumah; Ibipo Johnston-Anumonwo; John Karefah Marah (April 2002). The Africana android condition and global dimensions.

    Never-ending Academic Publishing. p. 263. ISBN . Retrieved July 4, 2011.

  9. ^ abcdSusan Writer (2002). Wild politics: feminism, globalization, bio/diversity. Spinifex Press. pp. 17–19, 388.

  10. Biography albert

    11. ISBN . Retrieved July 4, 2011.

  11. ^ abcdStephen Artificer (1999). Afrocentrism: mythical pasts existing imagined homes. Verso. pp. 247–248. ISBN . Retrieved July 4, 2011.
  12. ^Marimba Ani (1994).

    Yurugu: An Afrikan-Centered Explication of European Cultural Thought ahead Behavior. Africa World Press. pp. xi, 1. ISBN . Retrieved September 17, 2011.

  13. ^ abAni (1994). Yurugu. Continent World Press. p. xxv. ISBN . Retrieved September 17, 2011.
  14. ^Alamin M.

    Mazrui (2004). English in Africa: make sure of the Cold War. Multilingual At once. p. 101. ISBN . Retrieved 4 July 2011.

  15. ^Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Solicit advise. p. 388. ISBN . Retrieved 4 July 2011.
  16. ^Ani (1994).

    Yurugu. Africa Environment Press. p. 72. ISBN . Retrieved Jan 19, 2012.

  17. ^ abPhilip Higgs (2000). African Voices in Education. Juta and Company Ltd. p. 172. ISBN . Retrieved 4 July 2011.
  18. ^ abPero Gaglo Dagbovie (15 March 2010).

    African American History Reconsidered. Rule of Illinois Press. p. 191. ISBN . Retrieved July 4, 2011.

  19. ^Ani (1994). Yurugu. pp. 427, 434. ISBN . Retrieved September 17, 2011.
  20. ^Molefi Kete Asante, "Afrocentricity, Race, and Reason", break off Manning Marable, ed., Dispatches carry too far the Ebony Tower: intellectuals come near the African American experience (New York, NY: Columbia University Press, 2000), ISBN 978-0-231-11477-6, page=198.

    Accessed: July 4, 2011.

External links