Methodologies VI: Methodology Manifesto
Africana studies has the singular history of being a field that is both personal and academic. It is a field where possibility and malleability reign supreme. For students whose vocational education purposely and systematically excluded the histories, literature, and art of Africana peoples, Africana studies could serve as a second education, a (hopefully) diasporic family history. For students who have grown up in predominantly white spaces, Africana programs have the capacity to serve as a quest for a reimagined and realized black self. The field has transformative power as it is the reflection of self, the world, and it’s future. However it’s this mixture of the personal and academic that has proved to be both the field’s point of success and failure.
Like many of the scholars who pondered the future of Africana studies, I too feel that Africana studies, as I’ve experienced it, has focused excessively on deconstructing white supremacist and hegemonic thought and practice (Rabaka, Africana Critical Theory). For survey courses in the discipline this focus on deconstruction is not only important but also necessary. However, the study should move past this stasis. As students plunge deeper into the field, the focus should also deepen. I suggest that courses include the radical thought that is explored in black feminism and womanism, modern articles/videos/and or movements (digital or otherwise), or rarely called upon texts that complicate or reformulate daily black life.
Furthermore Africana study both in survey and major courses need to incorporate an international narrative. Here I do not mean a simple additive course of action that tokenizes Afro-Latino, Afro-European, and African thought (Higginbotham, Designing an Inclusive Curriculum). I mean an infusing of various scholars from these regions at the inception of Africana education. Because Africana studies is the intersection of the personal and the political, American institutions often have ignored or bypassed other texts because they see them as irrelevant to their national narrative. We must not only be cognizant of this failing but also realize that our experiences are a part of a larger dialogue. If Africana studies wishes to continue being the transformative field it is, it must implement this change. This would inhibit our theories from being too Americentric and would encourage future endeavors to truly encapsulate the African diaspora. It would also even cover the aforementioned point of finding new/radical thinkers instead of regurgitation of ‘classic texts’.
And we can’t stop there. As Africana is an interdisciplinary field, its reach should even extend to quantitative data. Similar to Psychological Statistics, an Africana Studies and Statistics course would teach not only the formulation of numbers but also the ways in which statistics are manipulated in various studies in relation to Africana peoples. The class would effectively prepare students to use this quantitative practice in future research, and further integrate Africana studies in other quantitatively drive fields.
Ultimately I’m calling for a breath of new life into the field. An understanding of the passage of time and shortcomings that feeds the future of Africana studies. We need to incorporate black women, international radical thought, quantitative study, digital media, sex and sexuality, and the arts as all necessary and integral subjects to this field. I’m calling for the cessation of additive education in favor of whole-hearted inclusion. For we are not where we were when Africana Studies began. We should no longer centralize white theory and black male radicalism in our work. As we are expanding our community our study should too. We must move past deconstruction in order to build lasting education for our youth.
Word count: 589
Works Cited
Higginbotham, Elizabeth. “Designing an Inclusive Curriculum: Bringing All Women Into the Core,” Words of Fire. Print. The New Press: New York, NY. 1995. 480
Rabaka, Reiland. “Africana Critical Theory: Overcoming the Aversion to New Theory and New Praxis in Africana Studies and Critical Social Theory”.
Tags: Assignments, methodologies
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like water for chocolate » Blog Archive » Methodologies VI: Methodology Manifesto
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ژوپینگ یک برند معروف در جواهرات و زیورآلات بدلی است، محصولات آن شامل انگشتر، آویز، گوشواره ، دستبند ، گردنبند ، پابند ، النگو، ست زیورآلات و غیره می باشد.جنس محصولات ژوپینگ از فلز مس با روکش طلا یا رادیوم می باشد و جنس نگین های آن از نوع زیرکن صنعتی با کیفیت بالا و دیگر سنگهای قیمتی از جمله کریستال های سواروسکی است. امروزه به دلیل کیفیت بالا و ممتاز بودن و قیمت بسیار مناسب، محصولات ژوپینگ در تمام دنیا محبوب هستند و طرفداران بسیاری به خود جذب کرده اند.نام برند ژوپینگ را شاید تا به حال شنیده باشید که با عنوان هایی مثل شوپینگ نیز شناخته شده است. برند ژوپینگ که با نام انگلیسی xuping در دنیای تجارت مد و زیورآلات فعالیت می کند، تا چند سال پیش شاید کسی حتی اسمش را نشنیده بود ولی با طراحی انواع انگشتر ژوپینگ و دستبند و گردنبند و گوشواره ژوپینگ و دیگر زیورآلات و فعالیت در بازار های ایران توانسته است اعتبار قابل توجهی را برای خود کسب کند.اگر شما هم جزو افرادی هستید که زیورآلات ژوپینگ را خریداری کرده اید بدون اغراق می توان گفت به احتمال بسیار بالا یکی از مشتری های پر و پا قرص آن شده اید. دلیل این اتفاق را می توان در قیمت های بسیار مناسب و کیفیت بسیار بالای محصولات این شرکت چینی دانست. همانطور که اشاره شد نگین های به کار رفته در زیورآلات ژوپینگ از کیفیت بالایی برخوردار هستند و معمولا به صورت باگت در آن ها به کار می روند که باعث می شود شما هنگام خرید زیورآلات هیچ ترسی از بابت افتادن یا بی کیفیت بودن نگین ها و کریستال های آن نداشته باشید و محو زیبایی و درخشش کریستال ها شوید. اگر شما قصد خرید انگشتر با کریستال های رنگی را دارید ژوپینگ این امکان را برای شما فراهم آورده است و می توانید انواع رو مانتوی و گردنبند و سرویس ها با رنگ های مختلف را از مارک شوپینگ تهیه کنید.ژوپینگ در سال 1991 میلادی در چین تأسیس شد. یکی از استراتژی های اصلی ژوپینگ استفاده از استراتژی های برند همتای خود، سواروسکی بود که این برند جزء 10 برند برتر جهان شناخته شده بود. کادو تولد برای دختر 18 ساله خریدارانی که خواهان بدلیجات و زیورآلات با کریستال های زیرکن (یا همان زیرکنیا که به الماس شرقی معروف است) هستند، عمده ترین گروه مشتریان برند ژوپینگ می باشند.کمپانی بدلیجات ژوپینگ در کشور هایی همچون کره، هند، ویتنام، تایلند، برزیل، ایتالیا و آلمان سرمایه گذاری میکنند و محصولات خود را طراحی کرده و با همکاری شرکت های مختلف محصولات را روانه بازار میکنند. تنوع و گوناگونی این محصولات سالانه بیش از هزاران یا میلیون ها قطعه بدلیجات و تزئینات است. جنس بدلیجات ژوپینگ جنس بدلیجات ژوپینگ معمولا از فلز مس است و روکشی از رادیوم یا آب طلای 24 عیار یا 18 عیار یا 14 عیار برای آن در نظر گرفته می شود. رنگ فلز و آلیاژهایی که در زیورآلات ژوپینگ مورد استفاده قرار میگیرد با دیگر زیورآلات کمی متفاوت است و به عنوان مثال زیورآلات و بدلیجات طلایی رنگ ژوپینگ کمی متفاوت از رنگ طلایی دیگر بدلیجات می باشد و کمی متمایل به رنگ رزگلد است.تشخیص ژوپینگ تقلبی در سال های اخیر به دلیل توجه و رغبت مشتریان به خرید زیورآلات ژوپینگ، جنس های تقلبی که از مارک ژوپینگ الگو برداری کرده است در بازار های ایران به وفور یافت می شود که متاسفانه کیفیت و زیبایی و درخشش زیورآلات ژوپینگ را ندارند و در تماس با آب و یا مدت کمی پس از استفاده رنگ خود را از دست می دهند.یکی از روش های شناخت زیورآلات اصلی ژوپینگ دقت به رنگ متمایز محصولات آن است. همانطور که اشاره شد زیورآلات طلایی رنگ ژوپینگ مقدار کمی به رنگ رزگلد متمایل هستند. می توانید از این روش برای تشخیص زیورآلات ژوپینگ اصلی استفاده کنید. از دیگر نشانه های زیورآلات ژوپینگ اصل نام و یا لوگوی حک شده ی ژوپینگ در پشت اکسسوری و یا بر روی قفل آن است. پس تنها به نام ژوپینگ بر روی بسته بندی اکتفا نکنید، زیرا بسته بندی های تقلبی با نام ژوپینگ به وفور در بازار یافت می شوند.
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