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>> 25 1 The First Afrikan Way Method and Context The History and Hope of Afrocentrism The term “Afrocentrism” was coined by the academic Molefi Kete Asante, who defines it as a “frame of reference wherein phenomena are viewed from the perspective of the African person. The Afrocentric approach seeks in every situation the appropriate centrality of the African person” (1991: 171). Afrocentric scholars of history, literature, sociology, psychology, and other disciplines have attempted to make African intellectual inquiry the center of understanding for persons of African descent. Although strongly associated with Asante, Afrocentrism has deeper roots than his articulation, as it extends back to nineteenth-century African American intellectuals such as Martin R. Delany, Carter G. Woodson, and W. E. B. DuBois. In their work, these scholars investigated the achievements of various African cultures and sought to demonstrate what African descended peoples had contributed to human civilization . Delany, for instance, wrote, Principia of Ethnology: The Origin of Race and Color, with an Archeological Compendium of Ethiopian and Egyptian Civilization (1880), a comparative study of Africa and Europe 26 > 27 Afrocentric paradigm considers it a political imperative that Africandescended people articulate their own culturally specific perspectives about society: “By believing that our way of viewing the universe is just as valid as any, we will achieve the kind of transformation that we need to participate fully in a multicultural society. However, without this kind of centeredness, we bring almost nothing but a darker version of whiteness” (Asante 1998: 8). Therefore, Afrocentrism can be understood as an attempt on the part of African-descended peoples to redefine themselves as subjects rather than objects of history and to view the world from a perspective that is grounded in blackness (Cobb 1997). Although a number of African Americans, including scholars, clergy, and political leaders, have privileged African history and culture in constructions of identity and community since the time of slavery , it was not until the 1980s and 1990s that African-centered thinking became a cultural movement. African Americans throughout the country adapted school curriculum, worship services, dress, hairstyles, naming practices, and other key facets of everyday life to reflect and celebrate African heritage. Proponents of Afrocentrism encouraged African Americans to reconnect with their African roots and exhorted the larger society to acknowledge the contributions of African peoples to the world and American society. Significantly, the 1980s and 1990s also marked the presidencies of Ronald Reagan and George H. W. Bush and their conservative agendas , which opposed significant portions of the Civil Rights and Voting Rights Acts, as well as many affirmative action policies. In addition, during the decade there were increasing rates of drug use, imprisonment , and poverty within many black communities. A major racialized event during this period was the Rodney King incident. In 1991, Rodney King, an African American man, was severely beaten by white police officers who were acquitted despite the incident having been videotaped . This outcome resulted in several race riots throughout black communities. It could be argued that, frustrated by the loss of progress since the Civil Rights movement, African Americans embraced Afrocentrism as a way to counter these sobering dynamics. Afrocentrism posits that while white racism is responsible for many of the oppressive aspects of black life, its most deleterious impact is upon the self-esteem and cultural pride of African-descended people. 28 > 29 within the black community. To different degrees, many did indeed embrace Afrocentrism as an avenue to empower and improve the black community. An increasing number of parents gave their children African or Muslim names, enrolled them in Afrocentric schools, and celebrated Kwanzaa as a family. I was in college in Atlanta during the early 1990s and clearly remember the popularity of Afrocentric iconography and rhetoric. Throughout the city were several Afrocentric bookstores, food venues, clothing stores, hair salons, and cultural centers. In certain areas of the city, one could feel quite conspicuous without a natural hairstyle or African-inspired piece of jewelry or clothing. It was during this period in the early 1990s that Reverend Lomax established First Afrikan Presbyterian. An Experiment in Progress First Afrikan was originally named Salem Presbyterian Church. Established in 1893 as a predominantly white congregation, Salem Presbyterian elected to dissolve the congregation in 1991 as the changing racial demographics of the area made it difficult to hold the church together or to retain pastoral leadership. In 1993, efforts were made to resuscitate the church, and Reverend Mark Lomax was appointed to the “New” Salem Presbyterian Church to...

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