Question.3752 - Week 8 Response Paper Asia Morgan Florida International University AFA5005/4930: African and African Diaspora Studies Theory Professor Dr. Andrea Queeley October 21st, 2024 Week 8 Response Paper The main argument in Joy James work is that Black Studies, as currently structured within academia, is determined by neoliberal ideologies and elitism, which limits its capability to genuinely support marginalized communities. James expresses two key ideas, 1) the disconnect between academic Black elites (the "talented tenth") and nonelite Black communities, and 2) the commodification of Black radicalism within Black Studies. James discourses these through historical instances, such as W.E.B. Du Bois commentary on the Black elite and Frantz Fanons call for grassroots revolutionary action; the work employs evidence from past radical movements and figures, like the Ella Baker and Angela Davis, to emphasize the gap between academic theory and real-world activism. From a critical standpoint, although James delivers a compelling analysis of the institutional barriers to radical change within academia, the work could further explore practical steps for Black Studies scholars to bridge this divide and engage more meaningfully with social movements beyond theoretical discourse. In Theorizing Black Studies: The Continuing Role of Community Service in the Study of Race and Class, James Jennings claims that the integration of community service within Black Studies is important for the field's theoretical and practical growth by expressing certain key ideas that include the extent of converging theory with praxis to discourse racial and economic injustices and the underlying necessity for community engagement in research. Jennings proposes evidence by referencing the historical position of Black Studies programs in social activism and emphasizing successful cases, such as Temple University's doctoral program and the HARYOU project. Yet, although Jennings emphasizes community service's transformative potential, there is a narrow exploration of the practical challenges in sustaining such efforts across diverse institutions. Jennings' reliance on past models also leaves room for contesting how more contemporary socio-political dynamics, such as global diasporic relations and intersectional inequalities, can be effectively incorporated into Black Studies curricula. Maulana Karengas Black Studies: A Critical Reassessment articulates the dual academic and social mission of Black Studies, ingrained in the intellectual and political movements of the 1960s, by putting forth the argument that Black Studies must constantly evolve through self-criticism and intellectual rigor while staying true to its mission of educational excellence and social responsibility. Karenga expresses certain key ideas (1) the ongoing dialogue with African culture, (2) the critique of Eurocentric paradigms, and (3) the role of Black Studies in redefining knowledge through an ethical lens; these ideas are supported through interdisciplinary research and dialogue, advocating for both internal discourse within the Black Studies community and external engagement with broader intellectual currents. From a critical standpoint, although Karenga's work succeeds in outlining the transformative potential of Black Studies, it can be reasoned that the discussion would benefit from more empirical evidence or data to quantify its societal impact beyond philosophical analysis. In Black Studies Revisited, Martin Kilson critically examines the evolution of Black Studies, concentrating on its ideological rigidity and the maturation of the discipline, by putting forth the argument that while the early militant phase of Black Studies was vital for its inception, it was overly ideological, confining the field's academic evolution. Kilson introduces certain key ideas 1) the tension between activism and scholarly rigor; and 2) the shift from ethnocentric glorification to a more disciplined, interdisciplinary method. Kilson employs evidence through historical references to scholars like W.E.B. Du Bois and the evolution of programs at institutions like Yale and Harvard. Yet, Kilson critiques the oversimplified political activism tied to Black Studies, claiming that it failed to construct an effective community mobilizer. Kilson's reflection challenges the long-term viability of Afrocentric practices, indicating that the fields success relies on balancing intellectual rigor with meaningful societal impact. In "Black Studies and the Racial Mountain," Manning Marable claims that African American studies are profoundly ingrained in the black intellectual custom, emphasizing the implication of grounding scholarship in the lived incidents of African Americans. Manning introduces several key ideas 1) the necessity of habilitating historical portrayals that misrepresent black experiences, (ii) the role of black scholarship in disassembling racism and white supremacy, and (iii) the practical application of understanding to empower black communities. Marable discourses these ideas by drawing on historical instances, like the work of W.E.B. Du Bois and other black intellectuals, who employed rigid methodologies to contest racist ideologies and foster social transformation. From critical standpoint, Marables emphasis on interdisciplinary practices and community-oriented scholarship stresses the dynamic nature of African American studies, though one might question whether this focus adequately comprises the diverse perspectives within the broader black diaspora, beyond the U.S. context. References James Jennings, Theorizing Black Studies: The Continuing Role of Community Service in the Study of Race and Class (177-185). Joy James, The Future of Black Studies: Political Communities and the Talented Tenth (153-157). Manning Marable, Introduction: Black Studies and the Racial Mountain (1-28). Martin Kilson, Black Studies Revisited (171-176). Maulana Karenga, Black Studies: A Critical Reassessment (162-170).
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