African Americans And African American Diaspora Studies

African American Studies is a very complex subject. To confuse African American studies with black history is a common occurrence. African American studies is much deeper and more profound than just Black history alone. There are many unanswered and unasked questions among the Black American culture which causes confusion and misunderstanding in modern day society. In unit one there were many themes, concepts, and significant issues in the discipline of Africana studies. Both W.E.B Du Bois and Vivian V. Gordan touched on many concerns.

African Americans have endured many trials and tribulations over the centuries. Our people have suffered from war, violence, and anguish simply because of the color of our skin. Our history has been so blatantly missing from textbooks and the K-12th grade educational atmosphere. Our educational system continues to neglect the history of our African American ancestors and fail to provide them with the educational resources to inform them of our past and allow them to learn about the true origins of our culture. We have made many significant contributions to the world but those have also been highly ignored as well.

In this first-hand account, Blyden speaks directly to African American people encouraging them to embrace their Africa roots. He wants African Americans to feel a connection to Africa, as well as understand important information about Africa. In several places in this text he tries to dispel some myths that were commonly held in the 19th century, and even today. Myths like there was never any great society that existed in Africa, and Africa was completely uncivilized. However, even though Blyden dispelled many of these myths, he also played into them. He did this by stating that African Americans could go to Africa and help “furnish a development of civilization which this world has never seen” (201). He makes an argument that Africa is civilized, and

Marcus Garvey, a ‘proponent of Black Nationalism and Pan-Africanism movements” (), once stated that “a people without knowledge of their past history, origin and culture is like a tree without roots.” (Good Reads Quotes) He was in fact very much so right. Most people in this world care about where they come from, who they descended from and where the backbone of their identity lies. Have you ever wondered why almost most orphans tend to look for their family lines or go out in search of where they belong? It is with this very essence my quest to look for answers and investigate about two very distinct yet similar groups. The groups I examine throughout this paper are Africans and African-Americans. What I seek to find out is why two very ‘distinct’ yet similar groups of people fail to see eye to eye, judging from the fact that Africans and African-Americans look alike, originated from Africa and their histories and culture somehow intertwine with each other. The main question here really is: what are the factors that hinder the relationship between Africans and African-American people.

By going back to one’s roots, the future of developing countries resided in the “development of Africa is one of the most constructive and universally helpful missions” (Locke, 6). This direction was a form of modernization that was an improvement of relationships between African Americans and other races.

The mission of the students around the country who fought for an education that would shed light on African Americans. The progress the students created is seen today in American Universities ,and also HBCUs, where (AAS)African American Studies is implemented into the curriculum. Before, the dissection the formation of AAS, it should be noted that without the sacrifice from others I undoubtedly would not be writing about AAS ,or reflecting on the significance it has created for generations so far.

Now this is when the confusion sets in because I look up and a young African American woman has slipped in the door. She then proceeds to announce that she is a student volunteer and that her name is Amani!! Everyone looked up dazed, confused and trying to figure out who this girl was. I have never met someone with my own name I’ve been introduced to Imanis (ee-mah-nee) Armanis but never another Amani. This student then calls the volunteer offices and realizes that there has been a mix up the man in charge thought that this woman was me! After learning this information I she disappeared. The judge in charge off all volunteers was momentarily distracted and as quickly as the student had come she also left never to be seen again. Thankfully,

Although each of the objects found within the image represents some of the struggles that were encountered by African-Americans, everyone that is included within the image helps us understand the perspective of those who dealt with the issue of slavery. The figure on the left is a depiction of an Irish-American who lived in New York during the 1860’s. Although the man lived in New York, he was an immigrant and therefore couldn’t make much money. This fact helps explain why he is depicted as wearing clothes that were commonly associated with the working-class. During this time, there was also a stigma against Irish-Catholics throughout the United States due to the fact that vast amounts of them immigrated to the United States following the

Had I not been present for our lecture on Thursday, I imagine I would claim to be more drawn to Herskovits’s mode of approach. While The Myth of the Negro Past was frustrating, and even bordering on ludicrous at times, I typically feel more drawn to studies geared towards things that are tangible, at the least. Pain and loss are amorphous—they are nearly impossible to grasp on to. Hartman’s plight is respectable, but also difficult as all hell. By embracing the approach that she does, Hartman puts herself in a vulnerable position. No amount of qualifiers can reflect the gargantuan amount of pain and suffering which grappling with loss can elicit. It is for that reason that I would have originally turned to Herskovits, but, like I said, our

Unlike many African Americans who attend church on Sundays, I attend Jummah on Friday’s and attend Eid festivities with Guineans around New York City, as well as carry myself the way Guinean females are raised: with a certain degree of modesty and reservation. In addition, due to my Guinean background, West-African name, and clear, modulated English, I am also an outsider to my neighbors in Brownsville currently, and was teased as a child. My drive and motivation to achieve the American Dream, especially for the sake of parents, in Brownsville, an inner-city African American, is seen as an affront to their perceptions of blackness. Many of my neighbors have confessed that they believe that “I am too good” or “act white.” However, despite this, when I am faced with racism or acts of white supremacy, I feel emboldened to act, where I do not call upon my Guinean identity. In those moments, I especially identify with the African- American identity. I feel a dire responsibility to assist African-American in my community, more so than I feel a responsibility to help my family members in Guinea. In all, when asked about my identity, I respond with, “My parents are from Guinea, but I was born in America.” I am comfortable, and again, proud to identify as a Guinean-American, despite the challenges with identifying as either. This conflict is drawn upon, once again, in Georges Woke Up Laughing where Schiller and Fouron

There are countless examples of how African Americans have transformed history or made a mark on our country. African Americans have displayed heroism and bravery for what we believe in. Without Black History Month as a holiday, these people would not have been recognized for all of their many achievements. We must continue to celebrate the achievements of African Americans, and we must correct the inconsistences of the past. Black History Month should be kept as a national holiday as long as we are the United States of America.

In the early 1920s Marcus Garvey captured the interest of many black Americans when he emphasized black nationalism and black separatism (White et. al. 2012). In 1966, former leader of the Student Nonviolent Coordinating Committee (SNCC), Stokely Carmichael, echoed Garvey’s philosophy when he coined the term “Black Power” at a rally in Mississippi (Brown 2014). Introduced as an oratorical tool, black power urged race pride and race unity to inspire militancy among black Americans. It was founded on the belief that black survival depended on the exercise of black power to effect economic and political change in black communities. Alongside Malcolm X’s rhetoric of empowerment and the aggressiveness of groups such as the Black Panther Party, Carmichael’s vision of black power was not representative of integration – what he believed spoke to the “problem of blackness” (Carmichael 1966).

Introduction to African American Studies was the class that I decided to take this summer because I am genuinely interested in learning more about the cultures and lifestyles of African Americans through out history and I want to further my knowledge beyond just learning about what was taught to me in secondary school. I do not know much about African American studies as I have not taken any courses on it or relating to it in the past but I hope that I can gain a lot of information on the topic through out this intellectual experience. I also hope to gain a better understanding of the history of Africans and African Americas and be able to dive deeper into this topic instead of just hitting the surface as I feel as though my previous experiences with this topic have covered. In just this first weeks lesson I have learned about the three great principles that characterize the “Black Intellectual Tradition” and how these three principles are used and perceived.

Chimamanda Adichie is an author from Nigeria, a major country in Africa. She is an exceedingly well-known author from her writings on immigration, feminism, and the African experience in America. She has given a variety of Ted talks, speeches, and has done interviews on immigration, feminism, and the African experience in America. In her writings, most noticeably “My Mother, the Crazy African,” she talks about the experience of immigrants in America and through a lens which relates to issues one from all walks of life can understand. Her book shows a growing divide between the understanding of “American Culture” and other cultures from around the world, in this book, most specifically Nigeria in this case. The analysis in this essay will take place through examining similar work as well as her interviews and speeches.

Chimamanda Ngozi Adichie’s, The Thing Around Your Neck, is a book made up of twelve stories that. Within those twelve stories she “explores the ties that bind men and women, parents and children, Africa and the United States.” Adichie hints towards there being a distinct difference between life in America versus life in Africa. These differences have made it somewhat more difficult to adapt to American life; which is seen in the chapter titled, “Imitation”. Within this specific story, one is able to point out the cultural criticism theory and postcolonial criticism theory.