This chapter helps to separate the “savage” from “man”, which is the whole point in Equaino’s fight against slavery; his case that an African man is just as human as a white one. Therefore, the first chapter of Olaudah Equiano’s Interesting Narrative is a good setup for the story and overall message for the interests of humanity. Work cited Equiano, Olaudah. "The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African, Written by Himself" The Norton Anthology of American Literature.. Gen. ed. Nina Baym.
Las Casas’ drive to have indigenous rights recognised significantly influence the emancipation of indigenous from slavery. However there are aspects to Las Casas’ approach that are less noble. Many scholars, historians and authors have been critical of Las Casas and his image as ‘the saviour of slaves.’ The focus of these criticism revolve around accusations that he did not understand
Nationalism means loyalty and devotion to a specific country. An example of this would be when Africa had loyalty to Europe. This leads to much devotion, but also slavery from Africa. Europe believed they were helping Africa by taking control of everything. While Europe was trying to control and conquer Africa, Africa was really suffering and in hell because of Europe.
What is African American Religion? – Chapter 1 Analysis In the first chapter of What is African American Religion, the origins of Africans in the Americas, their relations with European nations, as well as the establishment and conclusion of slavery, is introduced. This chapter also spoke on the various labels used by Europeans to define black bodies and validate their enslavement and mistreatment. By constant use of degrading and demeaning descriptors to categorize black bodies, a link is sought to be established, correlating blackness and inferiority. The first section of this chapter, it speaks on the introductory relations between Africans and Europeans.
An African-American ethnography helps reveal African Americans’ cultural framework and values that guide their behaviors in a multitude of social contexts. A few noteworthy principles include the importance of family structures and education, the notion that limited resources result in missed opportunities and the idea that African-Americans are undervalued and not respected in society (Kennedy et. al., 2007). In America and European countries, Africans are always oppressed and experience tremendous counts of inequality. Inequality as defined in lecture is “a difference that is meaningful and results in or produces hierarchical power relations,” which renders African Americans unable to oppress non-Black people in the same sense that they are
There were distinct formations of anti-black sentiments and varying degrees of interpellation, making racialization a contextual process which resulted in blacks forming their own subjectivities to fit their geographical and political contexts. The Austin School approach, however, seeks to represent the Black/African Diaspora as a transnational project that highlights historical efforts towards the collectivization of identities through political and cultural practices. The essential use of African as the root of Black Diaspora is also a collectivizing measure, not simply because of an assumption that racial oppression stemmed solely in Africa, but to place Africa as the center of racialization, as notions of Blackness as an identity were produced mostly in Africans and African descendants across the globe. This makes the Austin approach a structure of self-making and realizing Black
Ideas of racial superiority originate as far back as the Middle Ages. In addition, attitudes were sanctioned and further developed among Europeans during the Renaissance and Reformation. Europeans increasingly came in contact with African cultures and people of darker skin complexion. With uneasy feelings about differing cultures and physical appearance came judgement and justification for abhorrent behavior. Religion was used a weapon to offer rationale for physical enslavement of Africans (Fredrickson, 2003).
Lord Frederick John Dealty Lugard, an accomplished governor general of Nigeria, explains how the British should maintain its colonies in his book, The Dual Mandate in British Tropical Africa. In the book, he describes the natives to be “lack[ing] the power of organization, and is conspicuously deficient in the management and control alike of men or business” (Lugard). In the eyes of the Europeans, the competence of the native laws and leaders were seen as inferior to their own. They felt the need to further reinforce their beliefs of racial superiority by forcing their own legislative system to the lands they colonized. Examples of the impacts brought by these actions can be found in Things Fall Apart.
First, animistic beliefs still played an incredibly large role in many Sub-Saharan African societies. Leaders such as Sundiata of the Mali Empire tried to keep the amount of old animistic beliefs and newer religions such as Islam the same. Traditional practices such as the Khweta Ceremony continue to this present day. The reason for this continuity is that the location for Sub-Saharan Africa causes it to become not completely isolated from the rest of the modern world, but rather just incredibly difficult to get to. Many societies inside of Sub-Saharan Africa would have no particular or compelling reason for them to switch to Christianity or Islam.
The Afrocentric Perspective is a method used in social work practice that utilizes various philosophical assumptions to explain and solve African American problems. Thabede (2014, as cited in Mekada 1999), describes the Afrocentric Perspective as a conceptual framework that acknowledges the cultural image and interests of African Americans by reflecting on their life experiences, history, and traditions. The Afrocentric paradigm was created to shift the faulty views of African Americans under the Eurocentric worldview. The Eurocentric worldview functioned as belief that European culture- values, norms, and beliefs- are superior to other races, specifically African Americans. Moreover, African social scientists believe that cultural oppression