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.
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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
This manifesto offers a compelling vision for the future of Africana Studies. The writer’s acknowledgment of the field’s personal and academic nature is insightful. The critique of the current deconstruction-focused approach is valid, emphasizing the need for a more comprehensive curriculum. The call to include international perspectives, interdisciplinary subjects, and quantitative analysis reflects a well-rounded approach to education. The writer’s emphasis on transformation and inclusion resonates deeply, highlighting the importance of continuous growth and adaptation within the field. This manifesto serves as a rallying cry for a more dynamic and representative Africana Studies curriculum.
This manifesto presents a powerful argument for the reimagining of Africana Studies. The writer’s acknowledgment of the field’s unique blend of personal and academic significance is thought-provoking. The critique of excessive deconstruction is well-founded, and the proposal to integrate black feminism, international perspectives, and quantitative analysis adds depth to the curriculum. The call for an inclusive approach that transcends additive education resonates strongly, emphasizing the need to reflect the changing times and experiences. This manifesto underscores the importance of evolving Africana Studies to better serve its purpose in today’s world.
The writer of this manifesto offers a compelling perspective on the evolution of Africana Studies. The recognition of the field’s dual nature as both personal and academic is a critical insight. The call to move beyond a focus solely on deconstruction is a valid point, emphasizing the need for a comprehensive approach that incorporates various aspects of black history and thought. The proposal to include international narratives and interdisciplinary subjects reflects a progressive vision for the field’s expansion. The emphasis on transformation and inclusion serves as a reminder that Africana Studies should be dynamic and representative of the diverse experiences it seeks to explore.
This manifesto is a passionate and well-articulated vision for the future of Africana Studies. The writer’s recognition of the field’s personal and academic intersection is a crucial starting point. The critique of the current focus on deconstruction is insightful, and the proposal to delve deeper into subjects like black feminism and international perspectives adds a much-needed layer of complexity. The call for interdisciplinary expansion and the inclusion of quantitative analysis is a fresh perspective that aligns with the evolving nature of academia. This manifesto emphasizes the importance of continuous growth and inclusion within the field, reflecting a deep commitment to its progression.
This manifesto is a thought-provoking reflection on the state of Africana Studies and its potential for transformation. The author’s insights about the field’s history of personal and academic significance are poignant. The push to move beyond deconstructing white supremacist ideologies to a more encompassing curriculum is both timely and essential. The emphasis on including black feminism, international perspectives, and interdisciplinary approaches demonstrates a well-rounded vision for the field’s future. The call to expand beyond additive education and truly integrate diverse voices is a powerful stance. This manifesto serves as an important reminder that Africana Studies must continue to evolve and adapt to reflect the ever-changing world.
This manifesto for Africana Studies is a powerful call to action. It’s evident that the writer has a deep understanding of the field’s strengths and shortcomings. The recognition that Africana studies holds both personal and academic significance is a crucial foundation for the proposed changes. The emphasis on moving beyond deconstruction and incorporating new, often overlooked perspectives like black feminism and international thought is a refreshing approach. The writer’s call for an interdisciplinary expansion, including quantitative analysis and digital media, showcases a well-rounded vision for the field’s growth. This piece serves as a reminder that Africana studies is not static; it must evolve to better serve its purpose and engage with the diverse experiences it represents.
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