An Africana womanist Reading of the Unity of Thought and Action
2017; Volume: 22; Issue: 03 Linguagem: Inglês
10.9790/0837-2203055864
ISSN2279-0845
Autores Tópico(s)African cultural and philosophical studies
ResumoThis article examines the importance of establishing an authentic African-centered paradigm in Black Studies.In doing so, this article selects Clenora Hudson-Weems' Africana womanism paradigm as an example.The unity of thought and action is the most important concept in this paradigm.The article tries to trace the main features of such a concept and how these features are different from these in other gender-based paradigms.Africana womanism, coming out of the rich and old legacy of African womanhood, then, is an authentic Afrocentric paradigm.Africana womanism is a term coined in the late 1980s by Clenora Hudson-Weems.As a pioneer of such an Africana womanist literary theory, Hudson-Weems explains the term Africana womanism as follows: Africana means African-Americans, African-Caribbeans, African-Europeans, and Continental Africans.Womanism is more specific because "terminology derived from the word 'woman' is . . .more specific when naming a group of the human race" ("Africana Womanism: An Overview" 205-17).Besides, womanism is a recall for Sojourner Truth's powerful speech, "And Ain't I a Woman " affirming that the Africana woman 's problem lies in being black and not in being a woman in which she was forced to speak about race issues because "she was hissed and jeered at because she was black, not because she was a woman, since she was among the community of women" (207).The present article uncovers the importance of Hudson-Weems' quest for an authentic Africana paradigm through shedding light on her concept of the unity between thought and action, used by earlier authentic Africana paradigms, namely Black aestheticism and AfrocentricityIn "Africana Womanism and the Critical Need for Africana Theory and Thought," Hudson-Weems clarifies her concept of the unity between thought and action.It is a call to adopt Africana thought-action-based paradigms that highlight what is African-centered, rooted in African culture, and directed towards the needs of the Africana communities as a whole.She urges Africana scholars to steer away from the dominant western theories which are created in favor of their communities' priorities and needs and which are not ready to locate the Afrocentric perspective at the forefront of reading and analyzing the problems and the specific experiences of the Africana communities in the Africana literary texts.In this respect, Afrocentricity is a case in point highlighting Africana womanism's African-centered view.Molefi Kete Asante gives a description of Afrocentricity as a scholarly approach that places African history and consciousness at the forefront of analysis: Now as an Afrocentricist I approach the construction of knowledge from the standpoint of Africans as agents in the world, actors, not simply the spectators to Europe.Since Afrocentricity constitutes a new way of examining data, a novel, orientation to data, it carries with it assumptions about the current state of the African world.One assumes for example that Africans are frequently operating intellectually, philosophically, and culturally off of African terms and therefore are dislocated, detached, isolated, decentered, or disoriented ("Afrocentricity: Toward a New Understanding"n.pag)."Thestandpoint of Africans as agents in the world, actors, not simply the spectators to Europe" means that, as Barbara Ransby clarifies, when you study black people from an Afrocentric perspective, you have to regard them as subjects that have roles in the creation of history and culture rather than "the passive recipients of someone else's actions (217).In other words, black people have to be regarded as cultural creators and not followers to the dominant culture.Greg Wiggan's comment on Asante's meaning of Afrocentricity as "placing African ideals at the center of any analysis that involves African culture and behavior," makes it clear that "any analysis" can be social, political or economic for shedding light on Africana people's suppressed contributions (131).That is, whatever the type of the analysis, Afrocentric ideas should be used as criteria for such an analysis.Besides Asante's definition of Afrocentricity, Maulana Karenga gives another definition.Karenga's definition is a clear orientation towards the unity of thought and action: "Afrocentricity. . .as a quality of thought and practice rooted in the cultural images and human interest of African people [and their descendants].To be anchored in the views and values of African people as well as in the practice which emanates from and gives rise to these views and values" (Introduction to Black Studies 36).Here, he clarifies that Afrocentricity's thought is mainly rooted in the African culture and its action is for the Africana people.In this way, during the eighties, the focus on 'Afrocentricity' was a call for African-centered quests.Hudson-Weems makes it clear that Asante popularized the term 'Afrocentricity' as an authentic Africana paradigm (Africana Womanism 623).Concerning African-centered quests, Asante insists on the
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