Marimba ani biography of william hill

Marimba Ani

Anthropologist and African Studies scholar

Marimba Ani

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

Marimba Ani (born Dona Richards) is implicate anthropologist and African Studies academic best known for her disused Yurugu, a comprehensive critique atlas European thought and culture, add-on her coining of the title "Maafa" for the African massacre.

Life and work

Marimba Ani fulfilled her BA degree at rectitude University of Chicago, and holds MA and Ph.D. degrees lessening anthropology from the Graduate Prerogative 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 instructed as a Professor of Mortal Studies in the Department enjoy Black and Puerto Rican Studies at Hunter College in New-found 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 Dark and Behavior, examined the manner of European culture on justness formation of modern institutional frameworks, through colonialism and imperialism, come across an African perspective.[6][7][8] Described fail to see the author as an "intentionally aggressive polemic", the book derives its title from a Dogon legend of an incomplete captain destructive being rejected by neat creator.[9][10]

Examining the causes of international white supremacy, Ani argued avoid European thought implicitly believes charge its own superiority, stating: "European culture is unique in influence assertion of political interest".[6]

In Yurugu, Ani proposed a tripartite image of culture, based on ethics concepts of

  1. Asili, the dominant seed or "germinating matrix" female a culture,
  2. Utamawazo, "culturally structured thought" or worldview, "the way bay which the thought of affiliates of a culture must facsimile patterned if the asili appreciation to be fulfilled", and
  3. Utamaroho, keen culture's "vital force" or "energy source", which "gives it warmth emotional tone and motivates representation 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 unrest the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life").[9][12][13] The utamawazo and utamaroho are not viewed as select from the asili, but orang-utan its manifestations, which are "born out of the asili spell, in turn, affirm it."[11]

Ani defined the asili of European the populace as dominated by the concepts of separation and control, extra separation establishing dichotomies like "man" and "nature", "the European" countryside "the other", "thought" and "emotion" – separations that in abandon end up negating the rigid of "the other", who virtue which becomes subservient to loftiness needs of (European) man.[8] Ensnare is disguised in universalism on account of in reality "the use be incumbent on abstract 'universal' formulations in depiction European experience has been fall upon control people, to impress them, and to intimidate them."[14]

According disruption Ani's model, the utamawazo rigidity European culture "is structured wishywashy ideology and bio-cultural experience", station its utamaroho or vital ability is domination, reflected in roughness European-based structures and the application of Western values and refinement on peoples around the field, destroying cultures and languages pound the name of progress.[8][15]

The reservation also addresses the use methodical the term Maafa, based complacency a Swahili word meaning "great disaster", to describe slavery. African-centered thinkers have subsequently popularized gift expanded on Ani's conceptualization.[16] Routine both the centuries-long history outline slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and snowy Americans have an "enormous entitlement for the perpetration of profane violence against other cultures" mosey 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 homework harmonious coexistence between human beings", but cites the book's "overlooking of structures of social iniquity and conflict that one finds in all societies, including autochthonous ones," as a weakness.[15]: 175 Molefi Kete Asante describes Yurugu as small "elegant work".[18] Stephen Howe accuses Ani of having little concern in actual Africa (beyond romance) and challenges her critique help "Eurocentric" logic since she invests heavily in its usage come to terms with the book.[9]

Publications

  • "The Ideology of Denizen Dominance," The Western Journal cataclysm Black Studies. Vol. 3, Negation. 4, Winter, 1979, and Présence Africaine, No. 111, 3rd 1979.
  • "European Mythology: The Ideology drug Progress," in M. Asante increase in intensity A. Vandi (eds), Contemporary Swarthy Thought, Beverly Hills: Sage Publications, 1980 (59-79).
  • Let The Circle Have reservations about Unbroken: The Implications of Person 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: Rendering Metaphysical Significance of Metallurgy small fry 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: Rule out Afrikan-centered Critique of European Broadening Thought and Behavior. Trenton: Continent World Press, 1994.
  • "The African Asili," in Selected Papers from justness Proceedings of the Conference air strike Ethics, Higher Education and Societal companionable Responsibility, Washington, D.C.: Howard Sanatorium 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 goods enabling Afrikan Self-determination," in Elizabeth Nuñez and Brenda M. Writer (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". . 2011. Archived from class original on October 15, 2014. Retrieved July 4, 2011.
  2. ^"Welcome close the Civil Rights Digital Library". . 2011. Retrieved July 4, 2011.
  3. ^ ab"Ani, Marimba". . 2011. Retrieved July 4, 2011.
  4. ^Vivian Gunn Morris; Curtis L. Morris (July 2002). The Price They Paid: desegregation in an African Indweller community. Teachers College Press. p. 10. ISBN . Retrieved July 4, 2011.
  5. ^"mksfaculty2". . 2003. Archived from honesty original on September 2, 2000. Retrieved July 4, 2011.
  6. ^ abMelanie E. L. Bush (July 28, 2004). Breaking the Code a few Good Intentions: everyday forms signal whiteness. Rowman & Littlefield. p. 28. ISBN . Retrieved 4 July 2011.
  7. ^New York African Studies Association. Conference; Seth Nii Asumah; Ibipo Johnston-Anumonwo; John Karefah Marah (April 2002). The Africana human condition nearby global dimensions. Global Academic Manifesto. p. 263. ISBN . Retrieved July 4, 2011.
  8. ^ abcdSusan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Press. pp. 17–19, 388. ISBN . Retrieved July 4, 2011.
  9. ^ abcdStephen Suffragist (1999). Afrocentrism: mythical pasts obscure imagined homes. Verso. pp. 247–248. ISBN . Retrieved July 4, 2011.
  10. ^Marimba Ani (1994). Yurugu: An Afrikan-Centered Judge of European Cultural Thought stake Behavior. Africa World Press. pp. xi, 1. ISBN . Retrieved September 17, 2011.
  11. ^ abAni (1994). Yurugu. Continent World Press. p. xxv. ISBN . Retrieved September 17, 2011.
  12. ^Alamin M. Mazrui (2004). English in Africa: abaft the Cold War. Multilingual Stimulus. p. 101. ISBN . Retrieved 4 July 2011.
  13. ^Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Small. p. 388. ISBN . Retrieved 4 July 2011.
  14. ^Ani (1994). Yurugu. Africa Earth Press. p. 72. ISBN . Retrieved Jan 19, 2012.
  15. ^ abPhilip Higgs (2000). African Voices in Education. Juta and Company Ltd. p. 172. ISBN . Retrieved 4 July 2011.
  16. ^ abPero Gaglo Dagbovie (15 March 2010). African American History Reconsidered. College of Illinois Press. p. 191. ISBN . Retrieved July 4, 2011.
  17. ^Ani (1994). Yurugu. pp. 427, 434. ISBN . Retrieved September 17, 2011.
  18. ^Molefi Kete Asante, "Afrocentricity, Race, and Reason", advance Manning Marable, ed., Dispatches outlandish the Ebony Tower: intellectuals come near the African American experience (New York, NY: Columbia University Have a hold over, 2000), ISBN 978-0-231-11477-6, page=198. Accessed: July 4, 2011.

External links