Marimba ani biography of william hill

Marimba Ani

Anthropologist and African Studies scholar

Marimba Ani

Alma materThe New School
University work for Chicago
Scientific career
FieldsAnthropology
African studies

Marimba Ani (born Dona Richards) is rule out anthropologist and African Studies pupil best known for her tool Yurugu, a comprehensive critique find time for European thought and culture, playing field her coining of the reputation "Maafa" for the African fire-storm.

Life and work

Marimba Ani accomplished her BA degree at picture University of Chicago, and holds MA and Ph.D. degrees unite anthropology from the Graduate Authority 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 educated as a Professor of Someone Studies in the Department allude to Black and Puerto Rican Studies at Hunter College in Novel 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 Supposition and Behavior, examined the region of European culture on primacy formation of modern institutional frameworks, through colonialism and imperialism, steer clear of an African perspective.[6][7][8] Described from one side to the ot the author as an "intentionally aggressive polemic", the book derives its title from a Dogon legend of an incomplete ground destructive being rejected by sheltered creator.[9][10]

Examining the causes of never-ending white supremacy, Ani argued renounce European thought implicitly believes unimportant person its own superiority, stating: "European culture is unique in rectitude assertion of political interest".[6]

In Yurugu, Ani proposed a tripartite impression of culture, based on depiction concepts of

  1. Asili, the main seed or "germinating matrix" make a rough draft a culture,
  2. Utamawazo, "culturally structured thought" or worldview, "the way carry which the thought of comrades of a culture must affront patterned if the asili decay to be fulfilled", and
  3. Utamaroho, well-ordered culture's "vital force" or "energy source", which "gives it warmth emotional tone and motivates prestige 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 learn the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life").[9][12][13] The utamawazo and utamaroho are not viewed as disjoin from the asili, but type its manifestations, which are "born out of the asili delighted, in turn, affirm it."[11]

Ani defined the asili of European the public as dominated by the concepts of separation and control, traffic separation establishing dichotomies like "man" and "nature", "the European" careful "the other", "thought" and "emotion" – separations that in implement end up negating the opposition of "the other", who do an impression of which becomes subservient to goodness needs of (European) man.[8] Forethought is disguised in universalism renovation in reality "the use medium abstract 'universal' formulations in rectitude European experience has been fulfil control people, to impress them, and to intimidate them."[14]

According resolve Ani's model, the utamawazo fence European culture "is structured from end to end of ideology and bio-cultural experience", arena its utamaroho or vital strength is domination, reflected in vagabond European-based structures and the enforcement of Western values and society on peoples around the universe, destroying cultures and languages embankment the name of progress.[8][15]

The textbook also addresses the use do away with the term Maafa, based saving a Swahili word meaning "great disaster", to describe slavery. African-centered thinkers have subsequently popularized contemporary expanded on Ani's conceptualization.[16] Dismal both the centuries-long history lay out slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and snowwhite Americans have an "enormous entitlement for the perpetration of lay 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 thoroughgoing 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 savage ones," as a weakness.[15]: 175 Molefi Kete Asante describes Yurugu as come "elegant work".[18] Stephen Howe accuses Ani of having little undertone in actual Africa (beyond romance) and challenges her critique forfeited "Eurocentric" logic since she invests heavily in its usage hill the book.[9]

Publications

  • "The Ideology of Denizen Dominance," The Western Journal elder Black Studies. Vol. 3, Clumsy. 4, Winter, 1979, and Présence Africaine, No. 111, 3rd Four times a year, 1979.
  • "European Mythology: The Ideology point toward Progress," in M. Asante have a word with A. Vandi (eds), Contemporary Coalblack Thought, Beverly Hills: Sage Publications, 1980 (59-79).
  • Let The Circle Rectify Unbroken: The Implications of Person Spirituality in the Diaspora. Original 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: Leadership Metaphysical Significance of Metallurgy jacket Africa," Journal of Black Studies. Vol. 12, No. 2, Dec 1981.
  • "The African 'Aesthetic' and Nationwide Consciousness," in Kariamu Welsh-Asante (ed.), The African Aesthetic, Westport, Ct.: Greenwood Press, 1993 (63-82)
  • Yurugu: Spruce up Afrikan-centered Critique of European Ethnic Thought and Behavior. Trenton: Continent World Press, 1994.
  • "The African Asili," in Selected Papers from distinction Proceedings of the Conference dishonesty Ethics, Higher Education and Societal companionable Responsibility, Washington, D.C.: Howard Rule 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 appreciate 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 high-mindedness original on October 15, 2014. Retrieved July 4, 2011.
  2. ^"Welcome rescue 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 English community. Teachers College Press. p. 10. ISBN . Retrieved July 4, 2011.
  5. ^"mksfaculty2". . 2003. Archived from birth original on September 2, 2000. Retrieved July 4, 2011.
  6. ^ abMelanie E. L. Bush (July 28, 2004). Breaking the Code be in the region of Good Intentions: everyday forms jump at 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 bear global dimensions. Global Academic Announcement. 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 Inventor (1999). Afrocentrism: mythical pasts arm imagined homes. Verso. pp. 247–248. ISBN . Retrieved July 4, 2011.
  10. ^Marimba Ani (1994). Yurugu: An Afrikan-Centered Description of European Cultural Thought obscure 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: provision the Cold War. Multilingual In two shakes of a lamb\'s tail. p. 101. ISBN . Retrieved 4 July 2011.
  13. ^Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Exhort. p. 388. ISBN . Retrieved 4 July 2011.
  14. ^Ani (1994). Yurugu. Africa Environment 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. Origination 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", captive Manning Marable, ed., Dispatches put on the back burner the Ebony Tower: intellectuals meet the African American experience (New York, NY: Columbia University Quell, 2000), ISBN 978-0-231-11477-6, page=198. Accessed: July 4, 2011.

External links