Marimba Ani

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Marimba Ani
Alma materThe New School
University of Chicago
Scientific career
FieldsAnthropology
African studies

Marimba Ani (born Dona Richards) is an anthropologist and African Studies scholar best known for her work Yurugu, a comprehensive critique of European thought and culture, and her coining of the term "Maafa" for the African holocaust.

Contents

Life and work

Marimba Ani completed her BA degree at the University of Chicago, and holds MA and Ph.D. degrees in anthropology from the Graduate Faculty of the New School University. [1] In 1964, during Freedom Summer, she served as an SNCC field secretary, and married civil-rights activist Bob Moses; they divorced in 1966. [2] [3] She has taught as a Professor of African Studies in the Department of Black and Puerto Rican Studies at Hunter College in New York City, [1] [3] and is credited with introducing the term Maafa to describe the African holocaust. [4] [5]

Yurugu

Ani's 1994 work, Yurugu: An Afrikan-Centered Critique of European Cultural Thought and Behavior, examined the influence of European culture on the formation of modern institutional frameworks, through colonialism and imperialism, from an African perspective. [6] [7] [8] Described by the author as an "intentionally aggressive polemic", the book derives its title from a Dogon legend of an incomplete and destructive being rejected by its creator. [9] [10]

External audio
Nuvola apps arts.svg "Marimba Ani speaks" – Yurugu and the European asili

Examining the causes of global white supremacy, Ani argued that European thought implicitly believes in its own superiority, stating: "European culture is unique in the assertion of political interest". [6]

In Yurugu, Ani proposed a tripartite conceptualization of culture, based on the concepts of

  1. Asili, the central seed or "germinating matrix" of a culture,
  2. Utamawazo, "culturally structured thought" or worldview, "the way in which the thought of members of a culture must be patterned if the asili is to be fulfilled", and
  3. Utamaroho, a culture's "vital force" or "energy source", which "gives it its emotional tone and motivates the collective behavior of its members". [8] [9] [11]

The terms Ani uses in this framework are based on Swahili. Asili is a common Swahili word meaning "origin" or "essence"; utamawazo and utamaroho are neologisms created by Ani, based on the Swahili words utamaduni ("civilisation"), wazo ("thought") and roho ("spirit life"). [9] [12] [13] The utamawazo and utamaroho are not viewed as separate from the asili, but as its manifestations, which are "born out of the asili and, in turn, affirm it." [11]

Ani characterised the asili of European culture as dominated by the concepts of separation and control, with separation establishing dichotomies like "man" and "nature", "the European" and "the other", "thought" and "emotion" – separations that in effect end up negating the existence of "the other", who or which becomes subservient to the needs of (European) man. [8] Control is disguised in universalism as in reality "the use of abstract 'universal' formulations in the European experience has been to control people, to impress them, and to intimidate them." [14]

According to Ani's model, the utamawazo of European culture "is structured by ideology and bio-cultural experience", and its utamaroho or vital force is domination, reflected in all European-based structures and the imposition of Western values and civilisation on peoples around the world, destroying cultures and languages in the name of progress. [8] [15]

The book also addresses the use of the term Maafa, based on a Swahili word meaning "great disaster", to describe slavery. African-centered thinkers have subsequently popularized and expanded on Ani's conceptualization. [16] Citing both the centuries-long history of slavery and more recent examples like the Tuskegee study, Ani argued that Europeans and white Americans have an "enormous capacity for the perpetration of physical violence against other cultures" that had resulted in "antihuman, genocidal" treatment of blacks. [16] [17]

Critical reception

Philip Higgs, in African Voices in Education, describes Yurugu as an "excellent delineation of the ethics of harmonious coexistence between human beings", but cites the book's "overlooking of structures of social inequality and conflict that one finds in all societies, including indigenous ones," as a weakness. [15] : 175  Molefi Kete Asante describes Yurugu as an "elegant work". [18] Stephen Howe accuses Ani of having little interest in actual Africa (beyond romance) and challenges her critique of "Eurocentric" logic since she invests heavily in its usage in the book. [9]

Publications

See also

Related Research Articles

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References

  1. 1 2 "Women of the African Diaspora". womenoftheafricandiaspora.com. 2011. Archived from the original on October 15, 2014. Retrieved July 4, 2011.
  2. ↑ "Welcome to the Civil Rights Digital Library". crdl.usg.edu. 2011. Retrieved July 4, 2011.
  3. 1 2 "Ani, Marimba". crdl.usg.edu. 2011. Retrieved July 4, 2011.
  4. ↑ Vivian Gunn Morris; Curtis L. Morris (July 2002). The Price They Paid: desegregation in an African American community. Teachers College Press. p. 10. ISBN   978-0-8077-4235-8 . Retrieved July 4, 2011.
  5. ↑ "mksfaculty2". hunter.cuny.edu. 2003. Archived from the original on September 2, 2000. Retrieved July 4, 2011.
  6. 1 2 Melanie E. L. Bush (July 28, 2004). Breaking the Code of Good Intentions: everyday forms of whiteness. Rowman & Littlefield. p. 28. ISBN   978-0-7425-2864-2 . Retrieved 4 July 2011.
  7. ↑ New York African Studies Association. Conference; Seth Nii Asumah; Ibipo Johnston-Anumonwo; John Karefah Marah (April 2002). The Africana human condition and global dimensions. Global Academic Publishing. p. 263. ISBN   978-1-58684-220-8 . Retrieved July 4, 2011.
  8. 1 2 3 4 Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Press. pp. 17–19, 388. ISBN   978-1-876756-24-6 . Retrieved July 4, 2011.
  9. 1 2 3 4 Stephen Howe (1999). Afrocentrism: mythical pasts and imagined homes. Verso. pp. 247–248. ISBN   978-1-85984-228-7 . Retrieved July 4, 2011.
  10. ↑ Marimba Ani (1994). Yurugu: An Afrikan-Centered Critique of European Cultural Thought and Behavior. Africa World Press. pp. xi, 1. ISBN   978-0-86543-248-2 . Retrieved September 17, 2011.
  11. 1 2 Ani (1994). Yurugu. Africa World Press. p. xxv. ISBN   9780865432482 . Retrieved September 17, 2011.
  12. ↑ Alamin M. Mazrui (2004). English in Africa: after the Cold War. Multilingual Matters. p. 101. ISBN   978-1-85359-689-6 . Retrieved 4 July 2011.
  13. ↑ Susan Hawthorne (2002). Wild politics: feminism, globalisation, bio/diversity. Spinifex Press. p. 388. ISBN   978-1-876756-24-6 . Retrieved 4 July 2011.
  14. ↑ Ani (1994). Yurugu. Africa World Press. p. 72. ISBN   9780865432482 . Retrieved January 19, 2012.
  15. 1 2 Philip Higgs (2000). African Voices in Education. Juta and Company Ltd. p. 172. ISBN   978-0-7021-5199-6 . Retrieved 4 July 2011.
  16. 1 2 Pero Gaglo Dagbovie (15 March 2010). African American History Reconsidered. University of Illinois Press. p. 191. ISBN   978-0-252-07701-2 . Retrieved July 4, 2011.
  17. ↑ Ani (1994). Yurugu. pp. 427, 434. ISBN   978-0-86543-248-2 . Retrieved September 17, 2011.
  18. ↑ Molefi Kete Asante, "Afrocentricity, Race, and Reason", in Manning Marable, ed., Dispatches from the Ebony Tower: intellectuals confront the African American experience (New York, NY: Columbia University Press, 2000), ISBN   978-0-231-11477-6, page=198. Accessed: July 4, 2011.
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