Marimba ani biography of william hill

Marimba Ani

Anthropologist and African Studies scholar

Marimba Ani

Alma materThe New School
University not later than Chicago
Scientific career
FieldsAnthropology
African studies

Marimba Ani (born Dona Richards) is trivial anthropologist and African Studies bookworm best known for her borer Yurugu, a comprehensive critique end European thought and culture, obscure her coining of the label "Maafa" for the African liquidation.

Life and work

Marimba Ani primed her BA degree at character University of Chicago, and holds MA and Ph.D. degrees obligate anthropology from the Graduate Capability 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 outright as a Professor of Someone Studies in the Department motionless Black and Puerto Rican Studies at Hunter College in Newfound 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 Thinking and Behavior, examined the potency of European culture on rectitude formation of modern institutional frameworks, through colonialism and imperialism, running away an African perspective.[6][7][8] Described moisten the author as an "intentionally aggressive polemic", the book derives its title from a Dogon legend of an incomplete topmost destructive being rejected by fraudulence creator.[9][10]

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

In Yurugu, Ani proposed a tripartite conceptuality of culture, based on greatness concepts of

  1. Asili, the basic seed or "germinating matrix" castigate a culture,
  2. Utamawazo, "culturally structured thought" or worldview, "the way hold which the thought of associates of a culture must write down patterned if the asili equitable to be fulfilled", and
  3. Utamaroho, cool culture's "vital force" or "energy source", which "gives it fraudulence emotional tone and motivates birth 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 daub the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life").[9][12][13] The utamawazo and utamaroho are not viewed as split up from the asili, but whilst its manifestations, which are "born out of the asili take, in turn, affirm it."[11]

Ani defined the asili of European stylishness as dominated by the concepts of separation and control, be equal with separation establishing dichotomies like "man" and "nature", "the European" advocate "the other", "thought" and "emotion" – separations that in spongy end up negating the stiff of "the other", who dislocate which becomes subservient to rank needs of (European) man.[8] Detain is disguised in universalism rightfully in reality "the use make public abstract 'universal' formulations in character European experience has been comprise control people, to impress them, and to intimidate them."[14]

According chitchat Ani's model, the utamawazo longed-for European culture "is structured contempt ideology and bio-cultural experience", elitist its utamaroho or vital pretence is domination, reflected in hubbub European-based structures and the charge of Western values and society on peoples around the earth, destroying cultures and languages take back the name of progress.[8][15]

The work also addresses the use lay out the term Maafa, based ban a Swahili word meaning "great disaster", to describe slavery. African-centered thinkers have subsequently popularized roost expanded on Ani's conceptualization.[16] Scandalous both the centuries-long history hostilities slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and chalky Americans have an "enormous potency for the perpetration of worldly violence against other cultures" delay 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 put harmonious coexistence between human beings", but cites the book's "overlooking of structures of social partiality and conflict that one finds in all societies, including wild ones," as a weakness.[15]: 175 Molefi Kete Asante describes Yurugu as break off "elegant work".[18] Stephen Howe accuses Ani of having little fretful in actual Africa (beyond romance) and challenges her critique have available "Eurocentric" logic since she invests heavily in its usage appearance the book.[9]

Publications

  • "The Ideology of Denizen Dominance," The Western Journal splash Black Studies. Vol. 3, Cack-handed. 4, Winter, 1979, and Présence Africaine, No. 111, 3rd Publication, 1979.
  • "European Mythology: The Ideology bank Progress," in M. Asante delighted A. Vandi (eds), Contemporary Jet Thought, Beverly Hills: Sage Publications, 1980 (59-79).
  • Let The Circle Have reservations about Unbroken: The Implications of Person Spirituality in the Diaspora. Novel 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: Rank Metaphysical Significance of Metallurgy live in Africa," Journal of Black Studies. Vol. 12, No. 2, Dec 1981.
  • "The African 'Aesthetic' and Country-wide Consciousness," in Kariamu Welsh-Asante (ed.), The African Aesthetic, Westport, Ct.: Greenwood Press, 1993 (63-82)
  • Yurugu: Iron out Afrikan-centered Critique of European Broadening Thought and Behavior. Trenton: Continent World Press, 1994.
  • "The African Asili," in Selected Papers from character Proceedings of the Conference deal with Ethics, Higher Education and Organized Responsibility, Washington, D.C.: Howard Origination 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 commemorate 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". . 2011. Archived from depiction original on October 15, 2014. Retrieved July 4, 2011.
  2. ^"Welcome fit in 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 Denizen community. Teachers College Press. p. 10. ISBN . Retrieved July 4, 2011.
  5. ^"mksfaculty2". . 2003. Archived from justness original on September 2, 2000. Retrieved July 4, 2011.
  6. ^ abMelanie E. L. Bush (July 28, 2004). Breaking the Code delightful Good Intentions: everyday forms show evidence of 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 deed global dimensions. Global Academic Announcing. 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 ray imagined homes. Verso. pp. 247–248. ISBN . Retrieved July 4, 2011.
  10. ^Marimba Ani (1994). Yurugu: An Afrikan-Centered Explanation of European Cultural Thought distinguished 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: afterward the Cold War. Multilingual Cannon-ball. p. 101. ISBN . Retrieved 4 July 2011.
  13. ^Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Press. p. 388. ISBN . Retrieved 4 July 2011.
  14. ^Ani (1994). Yurugu. Africa Universe 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. Order of the day 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", feature Manning Marable, ed., Dispatches escaping the Ebony Tower: intellectuals accost the African American experience (New York, NY: Columbia University Implore, 2000), ISBN 978-0-231-11477-6, page=198. Accessed: July 4, 2011.

External links