Tsakanin Afirka

Afrocentricity wata ka'ida ce ta ilimi da kuma hanyar da za a iya amfani da ita wajen samar da abubuwan da suka faru da kuma mutanen Afirka da ke zaune a kasashen waje a cikin tarihin su, al'adu, da zamantakewar al'umma. Da farko ya bunkasa a matsayin tsarin tsarin da Molefi Kete Asante ya tsara a cikin 1980, ya samo wahayi daga wasu malaman Afirka da Afirka da suka hada da Sheikh Anta Diop, George James, Harold Cruse, Ida B. Wells, Langston Hughes, Malcolm X, Marcus Garvey, da WEB Du Bois. The Temple Circle,   wanda aka fi sani da Temple School of Thought,  Temple Circle of Afrocentricity,  ko Temple School of Afrocenterity,  wani rukuni ne na farko na masana kimiyyar Afirka a ƙarshen 1980s da farkon 1990s wanda ya taimaka wajen ci gaba da bunkasa Afrocentritricity, wanda ya dogara ne akan ra'ayoyin hukumar, tsakiya, wuri, da daidaitawa. 

 Ma'anar 
An kirkiro Afrocentricity don haifar da "tsakiyar Afirka", kuma, a matsayin tsarin haɗin kai, ya samo misali ne daga ilimin tushe na Nazarin Afirka da Nazarin Afirka. Wadanda suka bayyana kansu a matsayin kwararru a cikin Afrocentricity, gami da masana tarihi, masana falsafa, da masu ilimin zamantakewa, suna kiran kansu "masu ilimin Afirka" ko "masu binciken Afirka.

Ama Mazama ya bayyana tsarin Afrocentricity kamar yadda ya ƙunshi "ontology / epistemology, cosmology, axiology, da kyawawan mutanen Afirka" kuma kamar yadda yake "tsakiya a cikin abubuwan Afirka", wanda ke isar da "muryar Afirka". A cewarta, Afrocentricity ya ƙunshi rawa na Afirka, kiɗa, al'ada, tatsuniyoyi, adabi, da maganganu a matsayin mahimman fasalulluka na hanyar bayyanawa. Abubuwan da ke tattare da Afrocentricity waɗanda Mazama ya gano sun haɗa da bincike kan ka'idojin Afirka, kuma fannoni masu kyau sun haɗa da tatsuniyoyi Afirka, rhythm, da zane-zane. Mazama ya kuma yi jayayya cewa Afrocentricity na iya haɗa fannoni na ruhaniya na Afirka a matsayin muhimman abubuwan da ke tattare da ra'ayoyin duniya na Afirka. Mazama yana ganin ruhaniya da sauran hanyoyin fahimta na samun ilimi da martani na motsin rai da aka yi amfani da shi a cikin tsarin a matsayin ma'auni ga hankali, kuma gogewar farko na waɗannan kayan tarihi na al'adu da na ruhaniya na iya sanar da Afrocentricity. Mazama ya nuna cewa yawancin kalmomin da ra'ayoyin da aka yi amfani da su a cikin Afrocentricity ana nufin canza matsayin ra'ayi na 'yan Afirka daga kasancewa abubuwa da ake aikatawa zuwa batutuwan da suke wakilai.

Ya bambanta da akidar hegemonic na Eurocentrism, masana kimiyyar Afirka suna jayayya da tsarin Afrocentricity don ba na Matsayi ba ne kuma ba a yi niyyar maye gurbin "'baki fata' da 'baƙar fata'". A matsayin cikakkiyar ka'idar da ke da alaƙa da ma'auni mai ƙarfi game da wurin da hukumar 'yan Afirka, an tsara Afrocentricity don kada a yarda da rawar da aka tsara wa' yan Afirka ta hanyar Eurocentrism. Wani muhimmin bangare na Afrocentricity shine saboda haka rushewa da sukar hegemony, wariyar launin fata, da nuna bambanci.

Masana ilimin Afirka, waɗanda ke samar da ayyukan ilimi na Afrocentric, suna gano fagen sana'arsu a matsayin Afrocentrism - ba Afrocentrist ba. Abu mafi mahimmanci, ba duk ayyukan ilimi da ke mai da hankali kan batutuwan Afirka ko Afirka-Amurka ba ne dole ba ne su kasance Afrocentric kuma ba ayyukan kan Ka'idodin melanist ba ne ko waɗanda suka samo asali a cikin batutuwan launi na fata, ilmin halitta, ko ƙaddamar da halittu; wannan yana nufin cewa wasu da'awar Afrocentriticity ba su da tsananin ɓangare na tsarin, kuma wasu sukar ra'ayoyin da ake zaton Afrocentrikicity ba ne.

 Tarihi 
Midas Chanawe ya bayyana a cikin binciken tarihi game da ci gaban Afrocentricity yadda abubuwan da suka faru na cinikin bayi na Atlantic, Tsakiyar Tsakiya, da kuma haramtacciyar doka ta karatu da rubutu, wanda Bautar Afirka ta Amirkawa suka raba, sannan kuma kwarewar al'adu biyu (misali, Africanisms, Americanisms), ya haifar da wasu 'yan Afirka da ke sake bincika al'adunsu na Afirka maimakon zaɓar zama Americanized. Bugu da ƙari, kwarewar Afirka-Amurka game da wariyar launin fata da ke gudana ya jaddada muhimmancin da al'ada da yanayin dangi zai iya kasancewa a kan kasuwancin su na ilimi. Duk wannan ya samar da tushe don ci gaban Afrocentricity. Misalan irin muhawara da suka nuna cewa Afrocentricity sun hada da sassan da aka buga a cikin Freedom's Journal (1827) wanda ya jawo alaƙa tsakanin 'Yan Afirka da tsoffin Masarawa, 'yan Afirka-Amurka masu kawar da mulkin mallaka, kamar su Frederick Douglass da David Walker, wadanda suka nuna nasarorin tsoffin Masarauta a matsayin' yan Afirka don lalata furcin fararen fata cewa 'yan Afirka sun fi ƙasa, da kuma furcin Pan-Africanist, Marcus Garvey, wanda ya yi jayayya cewa tsohuwar Misira ta kafa harsashin wayewa duniya. Wadannan za a sake maimaita su a cikin mahallin Black Nationalism, Negritude, Pan-Africanism, Black Power movement, da Black is Beautiful movement wanda ya yi aiki a matsayin masu ba da labari ga ci gaban Afrocentricity.

Molefi Kete Asante ya fara amfani da kalmar, "Afro-centric", zuwa 1964,  lokacin da aka kafa Cibiyar Nazarin Afirka a Ghana kuma wanda ya kafa ta, Kwame Nkrumah, ya ce wa Kwamitin Edita na Encyclopedia Africana: "[T]he Africana Project dole ne ya zama mai gaskiya-African a cikin fassarar tarihin Afirka, da kuma cibiyoyin zamantakewa da al'adu na Afirka da mutanen Afirka suka fito a ko'ina. Biye da misalin waɗannan da sauran masu ilimi na Afirka da suka gabata, Asante a hukumance ya gabatar da manufar Afrocentricity a cikin littafin 1980, Afrocentrity: The The Theory of Social Change,  kuma ya kara inganta manufar a cikin The Afrocentrian Idea (1987). [1] Sauran wallafe-wallafen da suka taimaka wajen bunkasa Afrocentricity sun hada da Linda James Myers' Understanding the Afrocentral Worldview (1988), Asante's Kemet, Afrocentrity and Knowledge (1992), Ama Mazama's edited compilation The Afrocentrian Paradigm (2003), da Asante's An Afrocentri Manifesto (2007). 

 Manazarta