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Two Types of Scholars in the Global African Community | Baye Kes Ba Me-Ra

Two Types of Scholars in the Global African Community | Baye Kes Ba Me-Ra

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Published by Rbg Street Scholar
“…This scholar has been a student of Jeffersonian philosophy, Marxism, Christianity, Islam, capitalism, industrialism, and found all of them to be unAfrikan in nature, sensibility and application. This scholar has started from the position that the white male is not above being challenged in ALL of his theories, models, approaches, assumptions and concepts about anything human…”
“…This scholar has been a student of Jeffersonian philosophy, Marxism, Christianity, Islam, capitalism, industrialism, and found all of them to be unAfrikan in nature, sensibility and application. This scholar has started from the position that the white male is not above being challenged in ALL of his theories, models, approaches, assumptions and concepts about anything human…”

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Categories:Types, School Work
Published by: Rbg Street Scholar on Apr 19, 2013
Copyright:Attribution Non-commercial

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07/03/2014

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Page 1 of 4
 Two Types of Scholars in the Global African Community Baye Kes Ba Me-Ra
Two Types of Scholars in the Global African Community
Baye Kes Ba Me-Ra
“…
This scholar has been a student of Jeffersonian philosophy, Marxism, Christianity, Islam,capitalism, industrialism, and found all of them to be unAfrikan in nature, sensibility andapplication. This scholar has started from the position that the white male is not above beingchallenged in ALL of his theories, models, approaches, assumptions and concepts aboutanything human
…”
 
 
Page 2 of 4
 Two Types of Scholars in the Global African Community Baye Kes Ba Me-Ra
"There are two types of fundamental scholars within the world of African people. There arethose scholars who have internalized the value system of white supremacy. They, generally,never question any theories, models, perceptions, assumptions or concepts that come from theminds of White males in the world.They then proceed to write and teach rooted in the assumption that white scholars cannot bequestioned in their social, cultural, philosophical or theological approaches to the humancondition.In general their very merit as scholars is rooted in their approval by the white male developedand controlled institutions of higher learning, and they depend on the validation of the whitemale as the source of their professionalism and views.This group of scholars within the global African community can command access to the media,major publishing companies, the university lecture circuit, and even access to other nation of African people.These scholars, in conjunction with a very dishonest mainstream African media in the U.S. , theCaribbean and on the African continent then engage in reinforcing white supremacy simply because that endorsement pays well, supports the business, provides the individual witheconomic stability and personal notoriety.Even those who take the position of being progressive, liberal and radical only do so within thecontext of White male cultural thought.They only reference other Africans who reference radical, progressive and liberal whites. Suchscholars attempt to control the direction of the conversation of African people. They are more prone to talk in 'universal' themes, 'international' themes, 'humanism' themes and 'class' themeswhich are all inventions of the white male mind in their concept, assumptions, values to serve the purpose of his maintenance of human supremacy. Thus the conversation for them is always 'howdo we transcend race to a common dialogue of humanity' which is always based on how thewhite world wants to transcend race.For them the goal is for African people to prove to the white world that African people are
 
Page 3 of 4
 Two Types of Scholars in the Global African Community Baye Kes Ba Me-Ra
worthy of respect, regard and assistance whether that argument is posed from the conservativeright or the radical left of white cultural thought. In essence they spend a lifetime promoting world white nationalism disguised as 'modernity, technological advancement andsocial democracy' as defined by the white male mind. They have not had an original thought ever and denounce original thought as invalid and unrealistic because it does not allow African peopleto learn how to live in a white cultural and social reality. Their combined force of conversationthen attempts to drown out the second type of scholar, the African-centered, Nationalist and Pan-Africanism scholar.This type of scholar has struggled for two centuries to be heard by African people yet thisscholar has had to contend with the power of white supremacy by way of the first scholar, themedia preference of the first scholar and the innate self-preservation of white male culture thathas created a climate and environment to starve his scholar out. This scholar has learned thetheories, models, perceptions, and concepts and assumptions of the same schools of the whitemale thought as the first group of scholars yet this scholar has not only chosen to challenge their fundamental validity but has moved into the direction of replacing them with sound thinking thatcomes out of an African way of looking at the human condition rooted in those cultural concepts,theories, models, perceptions and assumptions of a fundamentally Afrikan value system.This scholar has been a student of Jeffersonian philosophy, Marxism, Christianity, Islam,capitalism, industrialism, and found all of them to be unAfrikan in nature, sensibility andapplication. This scholar has started from the position that the white male is not above beingchallenged in ALL of his theories, models, approaches, assumptions and concepts about anythinghuman.This scholar takes the position that the white male is no more intelligent than any other group of  people on the planet. He has merely had the ability to use seduction, coercion and brutal violenceto persuade the rest of humanity that he is the ultimate representative of civilization, humanachievement and human aspiration. These scholars, however, have generally worked inisolation from one another, without the advantage of financial support that their peers have

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