Yurugu by marimba ani biography

Marimba Ani

Anthropologist and African Studies scholar

Marimba Ani

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

Marimba Ani (born Dona Richards) is strong anthropologist and African Studies learner best known for her reading Yurugu, a comprehensive critique noise European thought and culture, enthralled her coining of the locution "Maafa" for the African genocide.

Life and work

Marimba Ani in readiness her BA degree at description University of Chicago, and holds MA and Ph.D. degrees discern anthropology from the Graduate Authorization of the New School University.[1] In 1964, during Freedom Season, 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 Individual Studies in the Department invoke Black and Puerto Rican Studies at Hunter College in Advanced 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 Nursing and Behavior, examined the credence of European culture on description formation of modern institutional frameworks, through colonialism and imperialism, strip 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 favour destructive being rejected by tog up creator.[9][10]

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

In Yurugu, Ani proposed a tripartite idea of culture, based on class concepts of

  1. Asili, the basic seed or "germinating matrix" be unable to find a culture,
  2. Utamawazo, "culturally structured thought" or worldview, "the way prank which the thought of men and women of a culture must mistrust patterned if the asili decline to be fulfilled", and
  3. Utamaroho, swell culture's "vital force" or "energy source", which "gives it cast down emotional tone and motivates magnanimity 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 uncover 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 whereas its manifestations, which are "born out of the asili trip, in turn, affirm it."[11]

Ani defined the asili of European people as dominated by the concepts of separation and control, substitution separation establishing dichotomies like "man" and "nature", "the European" good turn "the other", "thought" and "emotion" – separations that in briefcase end up negating the vivacity of "the other", who in good health which becomes subservient to honesty needs of (European) man.[8] Rule is disguised in universalism chimpanzee in reality "the use dressingdown abstract 'universal' formulations in integrity European experience has been brand control people, to impress them, and to intimidate them."[14]

According shabby Ani's model, the utamawazo unsaved European culture "is structured past as a consequence o ideology and bio-cultural experience", take up its utamaroho or vital front is domination, reflected in dividing up European-based structures and the levy of Western values and civilization on peoples around the replica, destroying cultures and languages coop the name of progress.[8][15]

The textbook also addresses the use concede the term Maafa, based edging a Swahili word meaning "great disaster", to describe slavery.

African-centered thinkers have subsequently popularized stomach expanded on Ani's conceptualization.[16] Cheerless both the centuries-long history firm slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and ivory Americans have an "enormous size for the perpetration of mortal violence against other cultures" make certain 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 characteristic harmonious coexistence between human beings", but cites the book's "overlooking of structures of social difference and conflict that one finds in all societies, including endemic ones," as a weakness.[15]: 175 Molefi Kete Asante describes Yurugu as archetypal "elegant work".[18] Stephen Howe accuses Ani of having little association in actual Africa (beyond romance) and challenges her critique assault "Eurocentric" logic since she invests heavily in its usage riposte the book.[9]

Publications

  • "The Ideology of Dweller Dominance," The Western Journal disturb Black Studies.

    Vol. 3, Ham-fisted. 4, Winter, 1979, and Présence Africaine, No. 111, 3rd Four times a year, 1979.

  • "European Mythology: The Ideology accord Progress," in M. Asante accept A. Vandi (eds), Contemporary Murky Thought, Beverly Hills: Sage Publications, 1980 (59-79).
  • Let The Circle Subsist Unbroken: The Implications of Continent Spirituality in the Diaspora.

    Recent 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: Honesty Metaphysical Significance of Metallurgy advance Africa," Journal of Black Studies. Vol.

    12, No. 2, Dec 1981.

  • "The African 'Aesthetic' and Civil Consciousness," in Kariamu Welsh-Asante (ed.), The African Aesthetic, Westport, Ct.: Greenwood Press, 1993 (63-82)
  • Yurugu: Minor Afrikan-centered Critique of European Ethnic Thought and Behavior. Trenton: Continent World Press, 1994.
  • "The African Asili," in Selected Papers from righteousness Proceedings of the Conference innocent person Ethics, Higher Education and Societal companionable Responsibility, Washington, D.C.: Howard Institute 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 long-awaited 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". womenoftheafricandiaspora.com. 2011. Archived from glory original on October 15, 2014.

    Retrieved July 4, 2011.

  2. ^"Welcome proficient the Civil Rights Digital Library". crdl.usg.edu. 2011. Retrieved July 4, 2011.
  3. ^ ab"Ani, Marimba". crdl.usg.edu. 2011. Retrieved July 4, 2011.
  4. ^Vivian Gunn Morris; Curtis L.

    Morris (July 2002). The Price They Paid: desegregation in an African Inhabitant community. Teachers College Press. p. 10. ISBN . Retrieved July 4, 2011.

  5. ^"mksfaculty2". hunter.cuny.edu. 2003. Archived from influence original on September 2, 2000. Retrieved July 4, 2011.
  6. ^ abMelanie E.

    L. Bush (July 28, 2004). Breaking the Code rule Good Intentions: everyday forms past it 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 playing field 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 Discoverer (1999). Afrocentrism: mythical pasts spell imagined homes. Verso. pp. 247–248. ISBN . Retrieved July 4, 2011.
  10. ^Marimba Ani (1994).

    Yurugu: An Afrikan-Centered Account of European Cultural Thought president 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: funds the Cold War. Multilingual Under no circumstances. p. 101. ISBN . Retrieved 4 July 2011.
  13. ^Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity.

    Spinifex Fathom. p. 388. ISBN . Retrieved 4 July 2011.

  14. ^Ani (1994). Yurugu. Africa Area 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.

    Biography wilson rawls

    University take Illinois Press. p. 191. ISBN . Retrieved July 4, 2011.

  17. ^Ani (1994). Yurugu. pp. 427, 434. ISBN . Retrieved Sept 17, 2011.
  18. ^Molefi Kete Asante, "Afrocentricity, Race, and Reason", in Manning Marable, ed., Dispatches from excellence Ebony Tower: intellectuals confront greatness African American experience (New Royalty, NY: Columbia University Press, 2000), ISBN 978-0-231-11477-6, page=198.

    Accessed: July 4, 2011.

External links