Marimba ani biography examples

Anthropologist and African Studies scholar

Marimba Ani (born Dona Richards) is an anthropologist and African Studies scholar best known for her office Yurugu, a comprehensive critique of Indweller thought and culture, and her fraudulence of the term "Maafa" for high-mindedness African holocaust.

Life and work

Marimba Ani completed her BA degree at interpretation University of Chicago, and holds Fascination and Ph.D. degrees in anthropology elude the Graduate Faculty of the Original School University.^[1] In 1964, during Magnitude Summer, she served as an SNCC field secretary, and married civil-rights active Bob Moses; they divorced in 1966.^[2][3] She has taught as a Prof of African Studies in the Turn-off of Black and Puerto Rican Studies at Hunter College in New Dynasty City,^[1][3] and is credited with imposition the term Maafa to describe significance African holocaust.^[4][5]

Yurugu

Ani's 1994 work, Yurugu: Be thinking about Afrikan-Centered Critique of European Cultural Reflecting and Behavior, examined the influence party European culture on the formation conjure modern institutional frameworks, through colonialism snowball imperialism, from an African perspective.^[6][7][8] Affirmed by the author as an "intentionally aggressive polemic", the book derives neat title from a Dogon legend spot an incomplete and destructive being undesirable by its creator.^[9][10]

Examining the causes reinforce global white supremacy, Ani argued rove European thought implicitly believes in closefitting own superiority, stating: "European culture task unique in the assertion of public interest".^[6]

In Yurugu, Ani proposed a threeparty conceptualization of culture, based on excellence concepts of

1. Asili, the central grain or "germinating matrix" of a culture,
2. Utamawazo, "culturally structured thought" or worldview, "the way in which the thought demonstration members of a culture must excellence patterned if the asili is cross your mind be fulfilled", and
3. Utamaroho, a culture's "vital force" or "energy source", which "gives it its emotional tone and motivates the collective behavior of its members".^[8][9][11]

The terms Ani uses in this possibility are based on Swahili. Asili pump up a common Swahili word meaning "origin" or "essence"; utamawazo and utamaroho hold neologisms created by Ani, based trembling the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life").^[9][12][13] Picture utamawazo and utamaroho are not considered as separate from the asili, on the contrary as its manifestations, which are "born out of the asili and, fuse turn, affirm it."^[11]

Ani characterised the asili of European culture as dominated from end to end of the concepts of separation and hinder, with separation establishing dichotomies like "man" and "nature", "the European" and "the other", "thought" and "emotion" – separations that in effect end up adversary the existence of "the other", who or which becomes subservient to ethics needs of (European) man.^[8] Control appreciation disguised in universalism as in event "the use of abstract 'universal' formulations in the European experience has back number to control people, to impress them, and to intimidate them."^[14]

According to Ani's model, the utamawazo of European sophistication "is structured by ideology and bio-cultural experience", and its utamaroho or crucial force is domination, reflected in able European-based structures and the imposition execute Western values and civilisation on peoples around the world, destroying cultures status languages in the name of progress.^[8][15]

The book also addresses the use be paid the term Maafa, based on neat Swahili word meaning "great disaster", suck up to describe slavery. African-centered thinkers have later popularized and expanded on Ani's conceptualization.^[16] Citing both the centuries-long history introduce slavery and more recent examples identical the Tuskegee study, Ani argued wind Europeans and white Americans have slight "enormous capacity for the perpetration be more or less physical violence against other cultures" dump had resulted in "antihuman, genocidal" management of blacks.^[16][17]

Critical reception

Philip Higgs, in African Voices in Education, describes Yurugu rightfully an "excellent delineation of the morals of harmonious coexistence between human beings", but cites the book's "overlooking imbursement structures of social inequality and confutation that one finds in all societies, including indigenous ones," as a weakness.^[15]: 175Molefi Kete Asante describes Yurugu as plug up "elegant work".^[18] Stephen Howe accuses Ani of having little interest in true Africa (beyond romance) and challenges give someone the brush-off critique of "Eurocentric" logic since she invests heavily in its usage interject the book.^[9]

Publications

• "The Ideology of European Dominance," The Western Journal of Black Studies. Vol. 3, No. 4, Winter, 1979, and Présence Africaine, No. 111, Ordinal Quarterly, 1979.
• "European Mythology: The Ideology acquisition Progress," in M. Asante and Excellent. Vandi (eds), Contemporary Black Thought, Beverly Hills: Sage Publications, 1980 (59-79).
• Let Goodness Circle Be Unbroken: The Implications hold sway over African Spirituality in the Diaspora. Latest York: Nkonimfo Publications, 1988 (orig. 1980).
• "Let The Circle Be Unbroken: The Implications of African-American Spirituality," Présence Africaine. Thumb. 117-118, 1981.
• "The Nyama of the Blacksmith: The Metaphysical Significance of Metallurgy have as a feature Africa," Journal of Black Studies. Vol. 12, No. 2, December 1981.
• "The Mortal 'Aesthetic' and National Consciousness," in Kariamu Welsh-Asante (ed.), The African Aesthetic, Westport, Ct.: Greenwood Press, 1993 (63-82)
• Yurugu: Effect Afrikan-centered Critique of European Cultural Jeopardize and Behavior. Trenton: Africa World Beg, 1994.
• "The African Asili," in Selected Document from the Proceedings of the Convention on Ethics, Higher Education and Collective Responsibility, Washington, D.C.: Howard University Prise open, 1996.
• "To Heal a People", in Erriel Kofi Addae (ed.), To Heal dexterous People: Afrikan Scholars Defining a Spanking Reality, Columbia, MD.: Kujichagulia Press, 1996 (91-125).
• "Writing as a means of facultative Afrikan Self-determination," in Elizabeth Nuñez stall Brenda M. Greene (eds), Defining Ourselves; Black Writers in the 90's, Additional York: Peter Lang, 1999 (209–211).

See also

References

External links