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Black Studies
Black Studies, which is also called Africana Studies, is the critical and systematic study of the thought and practice of African people in their current and historical unfolding. As an area of inquiry, Black Studies may be conceived in a broad or narrow sense. More broadly conceived, it is an inquiry that begins with ancient societies, such as ancient Egypt, Mali, and Songhai, which established an intellectual tradition of studying themselves and the world in which they lived. More narrowly conceived, Black Studies is a self-conscious and organized university-based discipline with origins in the 1960s and a modern intellectual practice rooted in and expressive of the social visions and social struggles of this period. Reflected in the vision, values, and practice of Black Studies are the critical concerns expressed in African struggles for freedom, justice, equality, power, political and cultural self-determination, educational relevance, meaningful African presence in areas of critical social space in society and the academy, and an expanded sense of social and human possibility. And it is from the critical concerns and the struggles that gave practice and social expression to them that Black Studies developed its self-understanding as both an area of critical intellectual study and an instrument of social change in the interest of African and human good.
The Initial Development
Black Studies developed in the context of the intellectual and social struggles of the 1960s, but it of necessity draws upon the rich resources of the African past—continental and diasporic, ancient and modern. Classical civilization, especially ancient Egypt, is studied critically for the intellectual and social paradigms, possibilities, and understanding it provides. Also of interest in Black Studies is the similarity in the insights expressed by ancient peoples and by the men, women, thought, and issues of the 19th and 20th centuries.
Black Studies is rooted in and builds on the ancient and ongoing activist intellectual tradition of African culture. This tradition extends back to Egypt and its model of social consciousness and activist intellectuals (seshu in the ancient Egyptian language Mdw Ntr) who understood their purpose as moral and social as well as intellectual. Thus, they constantly expressed a commitment to searching after that which was good for the people, and to serving the people through the pursuit of justice, caring for the vulnerable and the environment, respecting persons as bearers of dignity and divinity, speaking the truth, and working for future generations. A similar emphasis is found in the Ifa intellectual tradition of the Yoruba, in which the sage and teacher Orunmila taught that the fundamental criterion for a good world and the key instrument in creating that world is effective knowledge of things—a moral wisdom that enables humans to come together for the purpose of creating, increasing, and sustaining good in the world.
An Activist Tradition
This activist tradition that is so central to Black Studies' self-conception and methodology has been maintained and further developed in more modern times by such black activist intellectuals as W.E.B. Du Bois, Anna Julia Cooper, Ida B. Wells, Mary McLeod Bethune, Malcolm X, Martin Luther King, and many others who have used their knowledge and skills to address the critical issues of their times in both discourse and social practice. Thus commitment to the pursuit and use of knowledge in the service of community, society, and humanity is deeply rooted in African intellectual practice and serves as a foundation for the Black Studies activist scholar and activist intellectual. And it is reaffirmed in the self-defining triple mission of Black Studies—cultural grounding, academic excellence, and social responsibility.
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