Idea of Africa - Origins Of The Name Africa, The Racialization Of Africa, Representational Discourses Of Africa, Geographical Conceptions Of Africa
african historical meanings africans
The idea of "Africa" is an exceedingly complex one with multiple genealogies and meanings, which make any extrapolations of "African" identity in the singular or plural, any explorations of what makes Africa "Africa," quite difficult. Both Africans and non-Africans have conceived "Africa" differently in various historical and geographical contexts, especially in contemporary times. The descriptions, meanings, images, and discourses of Africa have changed over time as the continent's boundaries—geographical, historical, cultural, and representational—have shifted according to the prevailing conceptions and configurations of global racial identities and power, and African nationalism, including Pan-Africanism. At the beginning of the twenty-first century, the maps and meanings of "Africa" and "Africanness" are being reconfigured by both the processes of contemporary globalization and the projects of African integration.
Discourses about the "idea of Africa" can be framed in various ways. One common approach is to distinguish between Eurocentric and Afrocentric paradigms, between ideas and conceptions of what constitutes "Africa" derived from European as opposed to African perspectives. The difficulty with this method is that it assumes homogeneity within each paradigm and it inscribes an epistemic division between the two approaches that are otherwise deeply implicated with each other. There are other possible typological or taxonomic descriptions of Africa. One can think of religious, ecological, linguistic, and even ethnic taxonomies. This article has chosen four typologies that seem best able to capture a wide range of constructions of Africa: the racial, representational, geographic, and historical conceptions. As with the Eurocentric–Afrocentric dichotomy, there are no discursive Chinese walls separating the four typologies, nor do they exhaust other possible categorizations, but they do have heuristic value.
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Clearly, there is little agreement on the sources and original meanings of the word Africa. The foreignness of the name once prompted Wole Soyinka to demand that it be dropped, and as an act of self-definition he proposed the adoption of terms for Africa and African rooted in an indigenous language, preferably Abibirim and Abibiman from Akan. It appears the term Africa was used widely from Roman t…
The conflation of Africa with "sub-Saharan Africa," "Africa south of the Sahara" or "Black Africa" so common in discourses about Africa, within and without the continent, ultimately offers us a racialized view of Africa, Africa as the "black" continent. It rests on the metaphysics of difference, a quest for the civilizational and cultural ont…
The notion that there is no racial essence that characterizes Africa and Africans because identities are socially constructed or invented and constantly changing has been the central message of scholars using postcolonial theory. V. Y. Mudimbe's seminal work has sought to map out this discursive process. In The Invention of Africa (1988), he interrogates the construction of Africa through E…
If we dispense with the racial conceptions of Africa, we are left with geographical and historical notions, Africa as a spatiotemporal construct that is at once a process, product, and a project of a complex and contradictory historical geography. The concept of historical geography, sitting at the intersection of two disciplines, has allowed scholars to combine the spatial and temporal interests …
From the discussion above it is evident that Africa and African identities can be conceived both as states of being and of becoming. In other words, "Africa" is a dynamic historical process, a messy spatio-temporal configuration of agency, structure, and contextuality that is subject to change, which is not always easy to perceive or predict. Africa, in this sense, has emerged out of…
It is quite evident that there is no agreement on what "Africa" means, let alone how to define African identities beyond what can only be provisional and partial conceptualizations and categorizations. Yet, we all believe we know what "Africa" is, what
it must be, but when we think we have finally seen it, felt it, touched it, captured and tamed it with our terms of en…
Amin, Samir. Eurocentricism. Translated by Russell Moore. New York: Monthly Press, 1989. Appiah, Kwame Anthony. In My Father's House. Africa in the Philosophy of Culture. New York: Oxford University Press, 1992. Asante, Molefi Kete. The Afrocentric Idea. Philadelphia: Temple University Press, 1987. ——. Afrocentricity: The Theory of Social Change. Rev. ed. Trenton, N.J.: Africa…
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