Afrocentricity Defined

The world of Black Peoples as we know it today has been de-humanised, de-politicized, de-spiritualised and de-culturalised. The very term Africa or African within itself is a term that has been used that expresses the usurping of the blacks of this said continent and, indeed, the blacks of the world, by ways of geopolitics. For this reason, recent writers of Black history and antiquity have coined their own spellings and definitions for the word Africa in attempts to distinguish the difference between ‘a people who have been divided and conquered’ and, ‘a people who are being resurrected into the truths of their culture and heritage.’

Terms such as: Afrika, Afraka, and Afruka have been coined to make the above distinctions. I have also coined the terms Afrokha and Afrokhan; Afro, meaning: ‘woolly haired,’ Kha, meaning: ‘the Animating Spirit,’ and Khan, meaning: ‘Rulers, and Civilisers.’

Alongside the latter we have the terms AfroCentricity and AfroCentrism, which I might add are coined European terms, which supposedly balance ‘Eurocentricity’ and ‘Eurocentrism.’

Many of us tend to get sidetracked using terms like African-American or African-Caribbean, not realising that these terms actually continue to divide us by what is called Geopolitics. We are politicised according to our locations as opposed to the heritage and legacy of our collective experience on Earth.

AfroCentricity on the other hand attempts to unite the many races of the world, (all people of colour, so to speak,) into one centralised system of life and living, and in accordance with the Afrokhan worldview and the Divine order, Ma’at. In light of this, we must therefore continue to acknowledge the forerunners of this journey – those that have laid the foundation for writers like me and students like you and I to take this journey to the next level. So throughout this work I call on the lessons of Dr Malachi Z. York, Gerald Massey, Cheikh Anta Diop, Dr Yoseph Ben Yochanaan, Anthony T. Browder, Dr Henrick Clarke, Sista Marimba Ani, Dr Richard King, Molefi Kete Asante, Elijah Muhammad, Malcolm X, Ra Un Nefer Amen, Louis Farrakhan, Wayne B. Chandler, Phill Valentine, Aris La Tham, Caroline Shola Arewa, Delbert Blair, Marcus Garvey, Richard King, George G.M. James, Bobby Hemmitt, Dr Frances Cress Welsing, Booker T. Coleman, Malidoma Patrice Som΄e, Dr Jan Knappert, Kwame Nantambu, Carlyle Fielding Stewart III, Anthony Ephirim-Donkor, Queen Afua, Emefie Ikenga Metuh and so many others unmentioned here.

So why is AfroCentricity an important part of our journey today? When I say ‘our,’ here, I’m talking about the human family. It is so vital and important because our strength as a collective people lies within our unity; and by this I mean, if we are to adopt a universal system of education leading toward the transmigration of the Afrokhan Soul, we, as the collective human family, will inevitably transcend all that inhibits humanity in the world of Eurocentricity.

AfroCentrism therefore, is not a system that is intended to badmouth any other ism, but rather one that celebrates all that leads humanity toward a consciousness of unity. To this end, we must at least be informed by the doctrines of the past and present in order for us to understand, as a Universe, where we are to go next.

COME & JOIN YOUR OWN

Taken from the Introduction of the Book: Legacy of the Black Gods, Paul Simons

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