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The Ideological Significance of Afrocentricity in Intercultural Communication

The Ideological Significance of Afrocentricity in Intercultural Communication THE IDEOLOGICAL SIGNIFICANCE OF AFROCENTRICITY IN INTERCULTURAL COMMUNICATION MOLEFI KETE ASANTE State York University of New At Conference on African I the Communication Bellagio there were of advanced the that three broad views position and Asiocentric cultural Afrocentric, Eurocentric, reality: it is to make more (Asante, 1980a). Although possible precise the basic tenets of have been delineations, my position enhanced the work of Ruch and The by Anyanwu (1981). that Anyanwu philosopher argues correctly Afrocentricity no makes distinction between the and the world, sharp ego He &dquo;In the the and conflict between self subject object. says, and the the African culture makes the self the center of world, world. Since the African world is centered on the self, every and itself is Not has experience reality personal.&dquo; only my been substantiated other it has become even fields, position by more self-evident that the cultural differences we face in the in of world are rooted different views reality. The African world shares a common to approach phenomena.1 Even a term like or &dquo;human&dquo; means &dquo;person&dquo; something 3 4 different to a and Asian than it does to an African. In European this sense all definitions are contextual and out of http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal of Black Studies SAGE

The Ideological Significance of Afrocentricity in Intercultural Communication

Asante, Molefi Kete
Journal of Black Studies , Volume 14 (1): 17 – Sep 1, 1983
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References (14)

Publisher
SAGE
Copyright
Copyright © by SAGE Publications
ISSN
0021-9347
eISSN
1552-4566
DOI
10.1177/002193478301400101
Publisher site
See Article on Publisher Site

Abstract

THE IDEOLOGICAL SIGNIFICANCE OF AFROCENTRICITY IN INTERCULTURAL COMMUNICATION MOLEFI KETE ASANTE State York University of New At Conference on African I the Communication Bellagio there were of advanced the that three broad views position and Asiocentric cultural Afrocentric, Eurocentric, reality: it is to make more (Asante, 1980a). Although possible precise the basic tenets of have been delineations, my position enhanced the work of Ruch and The by Anyanwu (1981). that Anyanwu philosopher argues correctly Afrocentricity no makes distinction between the and the world, sharp ego He &dquo;In the the and conflict between self subject object. says, and the the African culture makes the self the center of world, world. Since the African world is centered on the self, every and itself is Not has experience reality personal.&dquo; only my been substantiated other it has become even fields, position by more self-evident that the cultural differences we face in the in of world are rooted different views reality. The African world shares a common to approach phenomena.1 Even a term like or &dquo;human&dquo; means &dquo;person&dquo; something 3 4 different to a and Asian than it does to an African. In European this sense all definitions are contextual and out of

Journal

Journal of Black Studies – SAGE

Published: Sep 1, 1983

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