Sankofapedia - User contributions [en]

Template:PeopleForm

2024-11-13T00:56:37Z

Sisokosun: /* Critiquess */

[[Category:People]]
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== Summary ==
{{{Summary|}}}

== Early Life ==
{{{Early_Life|}}}

== Career ==
{{{Career|}}}

== Impact ==
{{{Impact|}}}

== Critiques ==
{{{Critiques|}}}

== Bibliography ==
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== References ==
{{{References|}}}

Template:PeopleForm

2024-11-13T00:56:10Z

Sisokosun: /* Critiques */

[[Category:People]]
== {{{PersonName|}}} == 

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== Summary ==
{{{Summary|}}}

== Early Life ==
{{{Early_Life|}}}

== Career ==
{{{Career|}}}

== Impact ==
{{{Impact|}}}

== Critiquess ==
{{{Critiques|}}}

== Bibliography ==
{{{Bibliography|}}}

== References ==
{{{References|}}}

News:The Negro Star

2024-11-12T23:49:59Z

Sisokosun:

{{Newsform
|NewsName=The Negro Star
|news_name=The Negro Star
|news_type=Newspaper
|news_founded=February 1908
|news_founders=Hollie T. Sims
|news_publisher=H. T. and Virginia Sims
|news_hq=Wichita, Kansas
|image=[[File:Negro Star front page Dec 17 1920.png|thumb]]
|alt=The Negro Star
|caption=Front page of Negro Star
|Summary=The Negro Star was an African American newspaper created by Hollie T. Sims that ran from 1908 to 1953.[1] Sims founded the paper in Greenwood, Mississippi, but moved it to Wichita, Kansas, in 1919 as a result of racial hostility.[2]: 241 Bringing national news to Wichita, the Star was one of few newspapers that provided African Americans news and access to African-American updates during the early to mid-1900s.
|History=Hollie Sims originally ran The Negro Star while he lived in Greenwood, Mississippi. However, the city sheriff and others made Sims unwelcome there after he wrote a tribute to the black soldiers of World War I.[2]: 241 Sims and his wife therefore moved their family, along with two other families involved in the Star's production, to Wichita, Kansas in 1919.[2]: 244

Sims and his family were very involved with both the newspaper and the community (among other activities, Sims founded the Wichita chapter of the NAACP). At the time of the move, the Star's assistant editor was W. S. Moore. Sims' brother Hugh also worked at the Star, as did B. H. Neely, who partnered with Sims to form the Kansas Coal and Mercantile Company.[2]: 244 For a period in 1934–35, the paper tapped Bennie Williams as a sports editor.[2]: 244, 248

The Sims continued to publish the Star until 1953; Virginia Sims wrote in January, "Because of Editor Sims [sic] continued weak condition, we are giving up printing; [the Star] goes into new hands later this week".[3] The paper continued as The Post Observer until July 1953[4] and the Wichita Post Observer until July 1954.[5]
|Ownership=The Star was a paper that came from Sims's vision to spread news of African American progress. Sims and his wife issued and distributed the Star from a barn behind their house until Sims died in 1953. However, the paper received nationwide recognition thanks to a membership campaign by the National Negro Business League, which had been founded by Booker T. Washington in 1900 with a mission "to promote the commercial and financial development of the Negro."[6]

The Star became a member of the National Negro Press Association, a society of African-American editors and publishers associated with the National Business League, in 1908 (the organization was then called the National Colored Press Association). The Star eventually became a member of the National Newspaper Publishers Association when the National Negro Press Association was incorporated into that group in 1940.[7]

The Star also belonged to Wichita's Baptist State Convention and Auxiliaries, a collection of Baptist churches, district associations, and auxiliaries.
|Content=The Star covered African-American issues across the nation in various topics. As a general-interest newspaper, the Star habitually published stories covering entertainment, public figures, business promotions and advertisements, societal activity, sporting events, and both local and national criminal activity. Because white newspapers paid little attention to African Americans except as "athletic stars, entertainers, or criminals", African Americans in Wichita could only read about daily news of interest to the black community in the Star and one other Wichitan paper, the People's Elevator.[8] Sims wrote in 1922 that "a newspaperman's duty is to serve the public by giving the truth of all matters [...] regardless of his own individual opinions or creed."[9]

Advertisements for local African-American businesses, shops, and services were written into the paper as a form of marketing in a segregated community. The Star encouraged African Americans to patronize existing businesses and services, try new ones, and generally support the local economy.

In August 1934, the Star hired a sports editor and began covering the state baseball tournament in a separate sports page; previously, sports coverage in the paper had been quite spotty. This sports page, consisting of both local articles and reports from the Associated Negro Press wire service, continued until January 1935.[2]: 248–9
|Legacy=The legacy of The Negro Star is multifaceted:

1. Advocacy for Civil Rights: The paper addressed systemic discrimination, segregation, and racial violence, including lynchings and mob attacks. It played an essential role in pushing for justice and amplifying the struggles of African Americans long before the major civil rights movements of the mid-20th century.

2. Platform for Black Voices: It provided a platform for Black writers, activists, and thinkers, enabling African Americans to engage in public discourse about their experiences and struggles. This platform allowed voices from within the community to be heard and preserved, creating an invaluable archive of Black thought and expression.

3. Encouragement of Black Economic Independence: The paper promoted Black-owned businesses, financial literacy, and community self-sufficiency. By supporting economic autonomy, it aimed to empower African Americans and reduce dependence on white-owned establishments.

4. Promotion of Education and Social Welfare: Through articles on education, social welfare, and community issues, The Negro Star worked to uplift the Black community. It encouraged educational opportunities and highlighted achievements within the Black community, fostering a sense of pride and resilience.

5. Historical Record of Midwestern Black Communities: The newspaper documented significant events, personal stories, and everyday life within Black communities in Kansas and surrounding states. This record provides invaluable insight into the African American experience in the Midwest, often overshadowed by the narratives from larger cities on the coasts.

6. Inspirational Legacy for Future Black Journalism: The Negro Star inspired future generations of Black journalists and publications, contributing to the growth of an independent Black press that would continue to serve as a voice for justice, equality, and truth.

Though it ceased publication in 1953, The Negro Star remains an essential part of Black press history, and its impact is reflected in the continued efforts for racial equality and representation in media today. It stands as a reminder of the power of community journalism and the critical role of independent Black media in shaping American history.
|References=<references />
}}

Organizations:All-African People's Revolutionary Party

2024-11-12T23:49:29Z

Sisokosun:

{{Organizationsform
|OrgsName=All-African People's Revolutionary Party
|orgs_name=All-African People's Revolutionary Party
|orgs_abb=A-APRP
|orgs_formation=1968
|orgs_founders=Kwame Nkrumah
|orgs_founded=Conakry, Guinea
|image=[[File:All-African_People's_Revolutionary_Party_logo.png|thumb]]
|alt=A-APRP Logo
|caption=A-APRP Logo
|Summary=The All-African People's Revolutionary Party (A-APRP) is a socialist political party founded by Kwame Nkrumah[1][2][4] and organized in Conakry, Guinea in 1968. The party expanded to the United States in 1972 and claims to have recruited members from 33 countries.[5][1][2][6] According to the party, global membership in the party is "in the hundreds".[7]
Nkrumah's goal in founding the party was to create and manage the political economic conditions necessary for the emergence of an All-African People's Revolutionary Army that would lead the military struggle against "settler colonialism, Zionism, neo-colonialism, imperialism and all other forms of capitalist oppression and exploitation."[8][1][2][6]
|History=The All-African People's Revolutionary Party (A-APRP) was founded in 1968 by Dr. Kwame Nkrumah, the first President of Ghana and a prominent advocate for Pan-Africanism. Nkrumah envisioned the A-APRP as a global political organization aimed at achieving Pan-African unity and socialism. Its founding principles are rooted in Nkrumah's belief that the liberation of African people worldwide could only be realized through the unity and socialism of African nations.

The A-APRP's mission is to support and organize African people, especially those in the diaspora, to combat colonialism, imperialism, and capitalism, which it views as barriers to true independence. It focuses on developing politically educated cadres who are dedicated to the struggle for African unity and socialism. Members study ideologies such as Nkrumahism, Marxism, and Leninism to deepen their understanding of global systems of oppression and strategies for liberation.

The organization has chapters across Africa, the Americas, the Caribbean, and Europe, and it aligns itself with other socialist and liberation movements worldwide. The A-APRP actively supports anti-imperialist struggles and has maintained solidarity with liberation movements like those in South Africa, Palestine, and other areas experiencing oppression.

Since its founding, the A-APRP has continued to advocate for African unity, liberation, and self-determination, holding events, providing educational resources, and collaborating with other organizations that share its vision of a unified, socialist Africa.
|Activities=Pan-African Political Education and Mobilization: The A-APRP organizes workshops, study groups, and educational sessions focused on teaching African history, socialist theory, anti-imperialism, and Pan-African philosophy. It has built a curriculum around the works of Kwame Nkrumah, Amilcar Cabral, and other Pan-African thinkers to foster a revolutionary mindset among members.

Support for Anti-Colonial and Liberation Movements: The A-APRP has historically supported liberation movements across the African diaspora, especially during the 1960s-80s, providing political and material support to groups like the African National Congress (ANC) in South Africa, the People's Movement for the Liberation of Angola (MPLA), and the PAIGC (African Party for the Independence of Guinea and Cape Verde) during their struggles for independence.

Organizing Events to Promote African Unity and Socialism: The A-APRP holds annual events such as African Liberation Day, celebrated globally to promote solidarity and educate the public on issues affecting African people. These gatherings serve as platforms for discussing strategies to combat neo-colonialism, capitalism, and oppression.

Collaboration with Diaspora Communities and Activist Networks: The A-APRP has worked to bridge African communities and Black organizations across the Americas, Europe, and the Caribbean. It fosters solidarity among African-descended people and collaborates with various activist organizations to address social justice, police brutality, poverty, and inequality affecting Black communities worldwide.

Youth and Student Organizing: In partnership with student organizations like the Pan-African Student Youth Movement (PASYM), the A-APRP aims to engage young people in Pan-Africanist political thought and activism. These efforts focus on educating youth about their African heritage, history, and the importance of resistance to neo-colonial systems.

Community Development and Self-Sufficiency Projects: The A-APRP supports initiatives that encourage self-reliance within African and African-descended communities. This has included establishing cooperatives, encouraging local economic development, and supporting agricultural initiatives to build self-sustaining communities.

Advocacy Against Global Imperialism and Militarization: The A-APRP campaigns against the influence of Western imperialism in Africa and the African diaspora. It opposes the establishment of military bases, foreign interference, and economic exploitation, advocating instead for African control over African resources and affairs.

Cultural Programs and Language Preservation: Recognizing the importance of culture in liberation, the A-APRP has organized cultural events, promoted African languages, and encouraged the preservation and celebration of African culture as a means of strengthening identity and resistance against assimilation and cultural erasure.

Promoting Women’s Liberation within the Pan-African Context: The A-APRP works to advance gender equality within the Pan-Africanist movement, promoting the involvement of African women in leadership and advocating for policies that address issues affecting African women specifically.

The A-APRP remains active in various countries, continuing to build a network of Africans and African-descended people committed to the goal of a unified, socialist Africa and to countering the enduring effects of colonialism, racism, and capitalism on African people globally.
|Influence=The All-African People's Revolutionary Party (A-APRP) has left a lasting influence on both the global Pan-African movement and the broader struggle for social justice. Its legacy and impact are evident in the following areas:

Continued Pan-Africanist Ideals and Global African Solidarity: The A-APRP has sustained the principles of Pan-Africanism, keeping the idea of a united African continent and diaspora alive. It has consistently reinforced the concept of African unity as essential for achieving political, economic, and social liberation for African people worldwide. These ideals continue to inspire African-descended people across the globe and inform many contemporary movements advocating for Black liberation, anti-racism, and anti-imperialism.

Institutionalizing Political Education and Consciousness-Raising: Through decades of organizing political education programs, the A-APRP has institutionalized the idea of political consciousness-raising as a fundamental step toward liberation. The study groups, workshops, and educational events it pioneered are now widely used by Pan-African and other Black liberation organizations as a method to cultivate a politically conscious membership base.

Support for Anti-Colonial and Anti-Imperial Struggles: The A-APRP’s support for anti-colonial movements across Africa left a legacy of solidarity with liberation struggles, creating longstanding bonds with groups in South Africa, Guinea-Bissau, Angola, and Mozambique, among others. These relationships fostered a culture of internationalism, which is still present in activism that addresses global injustice and supports self-determination for oppressed people.

Influence on Black Liberation and Social Justice Movements: The A-APRP’s emphasis on socialism, self-reliance, and resistance to capitalism has influenced numerous Black liberation movements and social justice organizations. It laid the groundwork for examining capitalism's role in Black oppression and promoted socialism as a path to collective liberation, inspiring organizations such as the Black Panther Party, the Black Lives Matter movement, and other groups focused on intersectional justice.

Youth Engagement and Leadership Development: By focusing on youth and student organizing, the A-APRP has created a generation of leaders rooted in Pan-Africanist thought. The principles instilled in these young activists continue to influence the leadership of both African and African-descended youth in various movements globally, perpetuating a commitment to political engagement and liberation-focused education.

Advocacy for Women’s Role in Liberation Movements: The A-APRP’s acknowledgment of women’s essential role in liberation work has contributed to a lasting legacy of advocating for gender equality within Pan-African and liberation movements. It emphasized the importance of including African women’s voices and leadership, which remains a priority in many activist spaces focused on African and Black liberation.

Promotion of African Identity and Cultural Pride: By celebrating African culture, history, and identity, the A-APRP has encouraged a sense of pride among African-descended people. This cultural pride helps counteract the effects of colonialism and slavery, and the organization’s focus on language preservation, African traditions, and heritage has influenced cultural movements globally.

Lasting Commitment to Self-Sufficiency and Community Resilience: The A-APRP’s emphasis on self-sufficiency and building autonomous African communities has inspired a range of community-led projects and economic empowerment initiatives within African and diaspora communities. The legacy of fostering cooperative economics and self-reliance continues to be a model for community-based solutions to address poverty, unemployment, and economic exploitation.

A Model for Internationalism and Global Solidarity: The A-APRP’s steadfast commitment to internationalism has contributed to a broader understanding of solidarity as essential in addressing global oppression. Its model of cross-border collaboration and support for oppressed groups worldwide resonates with current movements that connect struggles across racial, ethnic, and national boundaries.
|Concepts=As described by Dave Blevins and other scholars like Carole Boyce Davies, "the ideology of the A-APRP is Nkrumahism—Toureism, which takes its name from the founder, and his primary colleague in arms, President Ahmed Sekou Toure."[2][6]

Kwame Nkrumah, the founder, introduced the party's concept and philosophy in his book, Handbook of Revolutionary Warfare - released in 1968 by Panaf Books, ISBN 9780317280678

Some of the key concepts include:

promotion of African unity[2]
embracing the need and characteristics of African civilization and ideology[2]
working for economical and technological advancement[2]
The party supports:

Pan-Africanism — "a total liberation and unification of Africa under Scientific Socialism"[2][6]
Black Power — "the belief that real black freedom will only come when Africa is politically united"[2]
Scientific Socialism — "the idea that modern technology can be reconciled with human values, in which an advanced technological society is realized without the social upheaval and deep schisms that occur in capitalist industrial societies"[2][6]
In an attempt to articulate effectively the issues facing African people and the African woman, the A-APRP also infused gender politics into its ideology and organisational structure. This resulted in the formation of the All-African Women's Revolutionary Union in 1980. This women's wing of the party emerged specifically to address issues surrounding gender oppression with racism and classism.[3]
|Legacy=Legacy of the A-APRP has inspired contemporary organizations to adopt a Pan-Africanist framework and structure, creating a network of activists and organizations rooted in African solidarity and liberation principles. This influence extends to educational programs, annual events, and coalition-building efforts, which continue to carry forward the A-APRP’s vision of a liberated Africa.
|References=<references />
}}

Philosophies:Ubuntu philosophy

2024-11-12T23:49:05Z

Sisokosun:

{{Philosophiesform
|PhilosophiesName=Ubuntu philosophy
|philosophies_name=Ubuntu
|philosophies_origin=Bantu
|philosophies_related=Harambee
|image=[[File:Ubuntu-felsefesi-1-637820192.jpg|thumb]]
|alt=Ubuntu Concept
|caption=Ubuntu Concept
|Summary=Ubuntu (Zulu pronunciation: [ùɓúntʼù])[1] (meaning humanity in some Bantu languages, such as Zulu) describes a set of closely related Bantu African-origin value systems that emphasize the interconnectedness of individuals with their surrounding societal and physical worlds. "Ubuntu" is sometimes translated as "I am because we are" (also "I am because you are"),[2] or "humanity towards others" (Zulu umuntu ngumuntu ngabantu).
|Definition=There are various definitions of the word "Ubuntu". The most recent definition was provided by the African Journal of Social Work (AJSW). The journal defined Ubuntu as:

A collection of values and practices that people of Africa or of African origin view as making people authentic human beings. While the nuances of these values and practices vary across different ethnic groups, they all point to one thing – an authentic individual human being is part of a larger and more significant relational, communal, societal, environmental and spiritual world[4]
|History=There are many different (and not always compatible) definitions of what Ubuntu is.[7] Even with the various definitions, Ubuntu encompasses the interdependence of humans on another and the acknowledgment of one's responsibility to their fellow humans and the world around them. It is a philosophy that supports collectivism over individualism.

Ubuntu asserts that society gives human beings their humanity. An example is a Zulu-speaking person who when commanding to speak in Zulu would say "khuluma isintu", which means "speak the language of people". When someone behaves according to custom, a Sotho-speaking person would say "ke motho", which means "he/she is a human". The aspect of this that would be exemplified by a tale told (often, in private quarters) in Nguni "kushone abantu ababili ne Shangaan", in Sepedi "go tlhokofetje batho ba babedi le leShangane", in English (two people died and one Shangaan). In each of these examples, humanity comes from conforming to or being part of the tribe.
|Influence=Social Cohesion and Community Building: Ubuntu fosters unity and cooperation, emphasizing collective responsibility and mutual support. Communities worldwide have adopted these values to encourage inclusivity, reduce social divisions, and create a sense of belonging.

Conflict Resolution and Restorative Justice: Ubuntu has influenced approaches to conflict resolution, particularly in post-apartheid South Africa, where it shaped restorative justice practices, promoting healing and reconciliation over punishment. This model has inspired justice systems worldwide to consider restorative approaches that focus on healing relationships and communities rather than solely punitive measures.

Leadership and Governance: Ubuntu promotes leadership styles that prioritize empathy, service to others, and collaboration, influencing leaders globally to adopt more people-centered and empathetic approaches. Notably, figures like Nelson Mandela embodied Ubuntu, which helped foster reconciliation and nation-building in South Africa and inspired global movements for social justice.

Business and Organizational Management: Ubuntu has been integrated into business models that emphasize ethical practices, community support, and employee well-being. This approach advocates for treating employees and stakeholders as part of a "family," fostering loyalty, respect, and collective productivity within organizations.

Education and Human Development: Educational approaches inspired by Ubuntu prioritize holistic learning, respect, collaboration, and the development of emotional and social skills. Ubuntu encourages nurturing individuals' character and values alongside academic achievement, which has shaped curricula to foster more inclusive, compassionate educational environments.

Global Humanitarian Efforts: Ubuntu’s values align with humanitarian efforts that emphasize global solidarity and the interconnectedness of all people. Organizations and movements addressing poverty, inequality, and climate change draw on the Ubuntu ethos, advocating that challenges are shared across humanity and require collective action for resolution.
|References=<references />
}}

Spiritualities:Hoodoo

2024-11-12T23:48:42Z

Sisokosun:

{{Spiritualitiesform
|SpiritualitiesName=Hoodoo
|spiritualities_name=Hoodoo
|spiritualities_type=Syncretic
|spiritualities_region=Origin West-Central Africa
|image=[[File:Hoodooritual.jpg|thumb]]
|Summary=Hoodoo is a spirituality that, in a broader context, functions as a set of spiritual observances, traditions, and beliefs—including magical and other ritual practices—developed by enslaved African Americans in the Southern United States from various traditional African spiritualities and elements of indigenous American botanical knowledge. Practitioners of Hoodoo are called rootworkers, conjure doctors, conjure men or conjure women, and root doctors. Regional synonyms for Hoodoo include rootwork and conjure.[4] As an autonomous spiritual system it has often been syncretized with beliefs from Islam brought over by enslaved West African Muslims, and Spiritualism.[5][6] Scholars define Hoodoo as a folk religion.
|Etymology=origin of the word Hoodoo comes from the word Hudu, meaning "spirit work," which comes from the Ewe language spoken in the West African countries of Ghana, Togo, and Benin.[15] Hudu is one of its dialects.[16] According to Paschal Beverly Randolph, the word Hoodoo is from an African dialect.[17]

The origin of the word Hoodoo and other words associated with the practice could be traced to the Windward Coast and Senegambia. For example, in West Africa, the word gris-gris (a conjure bag) is a Mande word.[18]

The words wanga and mooyo (mojo bag) come from the Kikongo language.[15]

Recent scholarly publications spell the word with a capital letter. The word has different meanings depending on how it is spelled. Some authors spell Hoodoo with a capital letter to distinguish it from commercialized hoodoo, which is spelled with a lowercase letter. Other authors have different reasons why they capitalize or lowercase the first letter.[19][20]
|History=According to Yvonne Chireau, "Hoodoo is an African American-based tradition that makes use of natural and supernatural elements in order to create and effect change in the human experience.."[23] Hoodoo was created by African Americans, who were among over 12 million enslaved Africans from various Central and West African ethnic groups transported to the Americas from the 16th to 19th centuries (1514 to 1867) as part of the transatlantic slave trade.[24] The transatlantic slave trade to the United States occurred between 1619 and 1808, and the illegal slave trade in the United States occurred between 1808 and 1860. Between 1619 and 1860 approximately 500,000 enslaved Africans were transported to the United States.[25] From Central Africa, Hoodoo has Bakongo magical influence from the Bakongo religion[26] incorporating the Kongo cosmogram, Simbi water spirits, and Nkisi and Minkisi practices.[27] The West African influence is Vodun from the Fon and Ewe people in Benin and Togo, following some elements from the Yoruba religion.[28][29]

After their contact with European slave traders and missionaries, some Africans converted to Christianity willingly. At the same time, other enslaved Africans were forced to become Christian, which resulted in a syncretization of African spiritual practices and beliefs with the Christian faith.[30] Enslaved and free Africans learned regional indigenous botanical knowledge after they arrived in the United States.[31] The extent to which Hoodoo could be practiced varied by region and the temperament of enslavers. For example, the Gullah people of the coastal Southeast experienced an isolation and relative freedom that allowed the retention of various traditional West African cultural practices. Among the Gullah people and enslaved African Americans in the Mississippi Delta, where the concentration of enslaved people was dense, Hoodoo was practiced under an extensive cover of secrecy.[32][33][34] The reason for secrecy among enslaved and free African Americans was that slave codes prohibited large gatherings of enslaved and free Black people. Enlavers experienced how slave religion ignited slave revolts among enslaved and free Black people, and some leaders of slave insurrections were Black ministers or conjure doctors.[35]
|Influence=Cultural anthropologist Tony Kail conducted research in African American communities in Memphis, Tennessee, and traced the origins of Hoodoo practices to Central Africa. In Memphis, Kail interviewed Black rootworkers and wrote about African American Hoodoo practices and history in his book "A Secret History of Memphis Hoodoo." For example, Kail recorded at former slave plantations in the American South: "The beliefs and practices of African traditional religions survived the Middle Passage (the Transatlantic slave trade) and were preserved among the many rootworkers and healers throughout the South. Many of them served as healers, counselors, and pharmacists to slaves enduring the hardships of slavery."[78] Sterling Stuckey, a professor of American history who specialized in the study of American slavery and African American slave culture and history in the United States, asserted that African culture in America developed into a uniquely African American spiritual and religious practice that was the foundation for conjure, Black theology, and liberation movements. Stuckey provides examples in the slave narratives, African American quilts, Black churches, and the continued cultural practices of African Americans.[79][80][81]
|Practices=Seeking

Coffin Point Praise House
In a process known as "seeking", a hoodoo practitioner will ask for the salvation of a person's soul for a Gullah church to accept them. A spiritual leader will assist in the process, and after believing the follower is ready, they will announce it to the church. A ceremony will commence with much singing and a ring shout practice.[253] The word "shout" is derived from the West African Muslim word saut, meaning "dancing or moving around the Kaaba".

The ring shout in Black churches (African American churches) originates from African styles of dance. Counterclockwise circle dancing is practiced in West and Central Africa to invoke the spirits of the ancestors and for spirit possession. The ring shout and shouting look similar to the possession of the African spirit. In Hoodoo, African Americans perform the ring shout to become touched or possessed by the Holy Spirit and to communicate with the spirits of dead ancestors. African Americans replaced African spirits with the Christian God (Holy Spirit) during possession. In African American churches, this is called "catching the spirit." African Americans use music, clapping, and singing during the ring shout and in modern-day shouting in Black churches to bring down the spirit. The singing during the ring shout has Christian meaning using biblical references.[281][282]

During slavery, enslaved Africans were forced to become Christian, which resulted in a blend of African and Christian spiritual practices that shaped Hoodoo. As a result, Hoodoo was and continues to be practiced in some Black churches in the United States.[283][284] In the Gullah/Geechee Cultural Heritage Corridor[285] area, praise houses[286] are places where African Americans gather to have church and perform healing rituals and the ring shout.[287]

The ring shout in Hoodoo has its origins in the Kongo region of Africa with the Kongo cosmogram. During the ring shout, African Americans shuffle their feet on the floor or ground without lifting their feet, believing that creating static electricity from the earth connects them with its spiritual energy. Shuffling like this with singing and clapping is also done to communicate with ancestral spirits. The spiritual energy intensifies until someone is pulled into the center of the ring, shouted by the spirit. This is done to allow the spirit to enter and govern the ring.[288][289]

Researchers noticed that the African American ring shouts resembled counterclockwise circle dances in West Africa. In West Africa, a counterclockwise circle dance is performed during a funeral to send the soul to the ancestral realm (land of the dead) because energy and souls travel in a circle. This practice continued in the Gullah Geechee Nation, where African Americans performed a ring shout over a person's grave to send their soul to the ancestral realm. In addition, the ring shout is performed for other special occasions not associated with death.[290]

In 2016, Vice News went to St. Helena Island, South Carolina and interviewed African Americans in the Gullah Geechee Nation and recorded some of their spiritual traditions and cultural practices. Their recordings showed African cultural and spiritual practices that have survived in the Gullah Nation of South Carolina. The video showed a ring shout, singing, and other traditions. African Americans in South Carolina are fighting to keep their traditions alive despite gentrification of some of their communities.[291] The ring shout continues today in Georgia with the McIntosh County Shouters. In 2017, the Smithsonian Institution interviewed African Americans and recorded the ring shout tradition practiced by the Gullah Geechee in Georgia. The songs sung during the ring shout and in shouting originated among their ancestors who were transported from Africa into slavery in America, where they replaced African songs and chants with Christian songs and biblical references.[292][293]

Initiations
This process of seeking in Hoodoo, accompanied by the ring shout, is also an initiation into Hoodoo. African Americans in the Sea Islands (Gullah Geechee people) performed initiations of community members by combining West African initiation practices with Christian practices called "Seeking Jesus." Young people spent time in nature "seeking Jesus" and received guidance from Black religious leaders. The spiritual mothers of the African American community provided prophetic guidance to those "seeking." After their initiation, initiates were accepted into the religious Black community.[294][281] Zora Neale Hurston wrote about her initiation into Hoodoo in her book Mules and Men published in 1935.

Hurston explained her initiation into Hoodoo included wrapping snakeskins around her body and lying on a couch (sofa) for three days nude so she could have a vision and acceptance from the spirits.[295] In addition to lying on a couch nude wrapped in snakeskins for her initiation, Hurston had to drink the blood of the Hoodoo doctors who initiated her from a wine glass cup.[296] There are other ways people become a Hoodoo doctor, such as being born into a family of practitioners or through a mentor under an apprenticeship. Initiations are not required to become a Hoodoo doctor or rootworker.[297] Other Hoodoo initiations include ritual isolations, learning about charms, herbs, roots, and dream lore from a community elder.[298]

Burial traditions

A Sankofa Symbol was etched onto the memorial wall at the African Burial Ground National Monument.
Archaeologists discovered evidence of continued West-Central African burial practices in a section of Lower Manhattan, New York City, which is now the location of the African Burial Ground National Monument.[299] Along with historians involved in the project, they noted that about 15,000 Africans were buried in a section of Lower Manhattan called the "Negroes Burial Ground". Only 419 Africans buried were exhumed; over 500 artifacts were excavated, showing continued African traditions in New York City's Black community. Of 146 beads recovered, nine of them had come from West Africa. The other beads were manufactured in Europe; these had also been used by enslaved and free people for burial practices, incorporating an African spiritual interpretation of European beads. For example, many of the Africans buried, including women, men, and children, had beads, waist beads, and wristlets. In some African societies, beads are believed to bring protection, wealth, fertility, and health to the wearer. In contrast, in West Africa, African women wear beads around their waist as markers of beauty. Also found were beads still wrapped around the waist of the remains of enslaved women and about 200 shells. Beads, shells, and iron bars are associated with the Yoruba deity Olokun, a spirit that owns the sea. Shells are associated with water and help the soul transition in the afterlife because seashells help the soul move from the realm of the living into the realm of the dead (ancestors), which is associated with water. Other artifacts found at the African Burial Ground were shiny objects and reflective materials. Africans used these to communicate with spirits because shiny and reflective materials were thought to be able to capture the "flash of the spirit". Between 1626 and the 1660s, the majority of Africans imported to colonial New York were from the Kongo-Angolan region because New York had been colonized by the New York Dutch, whose merchants carried on trade with the west-central coast of West Africa. Historians and archaeologists found Kongo-related artifacts at the African Burial Ground, such as minkisi and Nkisi bundles buried with African remains. These Nkisi and minkisi bundles became the conjure bags in Hoodoo.[300]

After 1679, the majority of Africans imported to colonial New York were from West Africa because the colonial rule of New York shifted from the Dutch to the English in 1664. West Africans imported to the colony included Akan, Fon, Yoruba, and other ethnic groups. These diverse African ethnic groups brought their traditional cultures with them and adorned their dead with adornments made from American materials but with an African design and meaning. The excavations revealed an indication of Ghanaian burial practice when a funerary clay pipe with a Ghanaian design called ebua was discovered with the remains of an African American woman.[301] Also excavated at the site were conjure bags (mojo bags)—these conjuring bundles had crystals, roots, beads, feathers, animal parts, and other items for protection from malign forces and to communicate with spirits. Other artifacts found at the site that linked to West Africa, researchers suggest, was the finding of an Akan Sankofa Symbol on a coffin.[302] The Akan Sankofa Adinkra symbol was a means to remember one's ancestors and look to the future while not forgetting the past.[303] West African spiritual beliefs were mixed with the Christian faith, and free and enslaved West Africans started their own African Methodist Episcopal Zion Churches in New York City.[304][305][306] The African Burial Ground reserved a location called the Ancestral Libation Chamber for people to perform spiritual ceremonies to pay their respects to the enslaved and free Africans buried at the monument. African Americans and other African-descended people continue to travel to the African Burial Ground from across the country and around the world and perform libation ceremonies to honor the 15,000-plus African people buried in New York City.[307][308]

Researchers found burial practices by African Americans in Florida that were similar to those of Bantu-Kongo peoples. Researchers noticed the similarities between the grave sites of African Americans in Florida and those of the Bakongo people in Central Africa. Headstones with a T shape were seen in Black cemeteries and at grave sites in the Kongo region. The T-shaped headstone peculiar to Black cemeteries in North Florida during the 1920s through the 1950s corresponds to the lower half of the Kongo cosmogram that symbolizes the realm of the ancestors and spiritual power. In Bantu-Kongo spirituality, the spirit realm is white. African Americans decorated the graves of their family members with white items such as white conch seashells, representing the watery divide located on the horizontal line of the Kongo cosmogram that is a boundary between the realm of the living and the realm of the dead. By placing seashells on graves, African Americans were creating a boundary (barrier) between the recently deceased and them, keeping the spirit in the realm of the dead below the Kongo cosmogram.[309][310] Another reason was to guide the recently deceased into the ancestral realm or return their spirit back to Africa.[311][312]

In the Kongo region, Bakongo people placed broken objects on top of graves so the recently deceased could travel to the land of the dead. The broken items symbolized that the person's connection to the living was broken by death and that they needed to return to the realm of the dead. Placing seashells on top of graves in African American cemeteries continued beyond the 1950s. It was noted by researchers in Archer, Florida, and in other African American cemeteries in the state, as well as among the Gullah Geechee people in the Sea Islands of Georgia.[313][314] The conjure practices of the Gullah Geechee were influenced by Bakongo and other West African ethnic groups when a slave ship, Wanderer, illegally imported 409 enslaved Africans to Jekyll Island, Georgia, in 1858.[315]

Bottle tree
See also: Haint blue

Bottle Tree in Central Holmes Cemetery (Yazoo County, Mississippi)
Hoodoo is linked to a popular tradition of bottle trees in the United States. According to gardener and glass bottle researcher Felder Rushing, the use of bottle trees came to the Old South from Africa with the slave trade. The use of blue bottles is linked to the "haint blue" spirit specifically. Glass bottle trees have become a popular garden decoration throughout the South and Southwest.[316] According to academic research, bottle trees originated in the Kongo region of Central Africa. African-descended people in the African Diaspora decorated trees with bottles, plates, pieces of broken pots, and other items to drive away evil. This practice was brought to the United States during the transatlantic slave trade. The purpose of bottle trees is to protect a home or a location from evil spirits by trapping them inside the bottles.[317] The spirits are said to be attracted to the sunlight that flickers inside the bottle. As the sunlight passes through it, the spirit is trapped in the bottle and banished with the sunlight. Sometimes, items such as stones or graveyard dirt are placed inside the bottle to attract the spirit further.[318]

Personal concerns
In Hoodoo, personal concerns such as hair, nail clippings, bones, blood, and other bodily fluids are mixed with ingredients for either a positive or a negative effect. The items are placed inside conjure bags or jars and mixed with roots, herbs, and animal parts, sometimes ground into a powder or with graveyard dirt from a murdered victim's grave. The cursed items are buried under a person's porch steps to cause misfortune. To prevent being "fixed" (cursed), it is considered a good idea to burn loose hairs, combed or fallen from the head, so a conjurer cannot make a cursing powder from a person's hair. Placing personal concerns in containers and burying them to cause harm was practiced in West African countries such as Nigeria and Benin.[319][320]

Offerings
The West-Central African practice of leaving food offerings for deceased relatives and feeding and petitioning other spirits by giving them offerings of food, water, or rum (whiskey) continues in the practice of Hoodoo. Providing spirits offerings of libation empowers the spirits and honors them by acknowledging their existence. These offerings of food, liquids, or poured libations are left at gravesites or a tree. This custom is still practiced in the Central African country of Gabon and other parts of Africa and was brought to the United States during the period of the transatlantic slave trade.[321][322][323]

Commonly used items
Conjure can be made using many things or nothing at all. There are certain items commonly used in Hoodoo if needed. "Fast Luck" and "Red Fast Luck" are herbal scrubs that bring luck into stores or a person's life. "Essence of Van Van" and "Fast Scrubbing Essence" are mixtures of one to thirteen oils containing herbs such as cinnamon, wintergreen, and lavender.[324] Colors are also important in Hoodoo to conjure different results the person is looking for. For example, "Red, for victory. Pink, for love (some say for drawing success). Green, to drive off (some say for success), Blue, for success and protection (for causing death also), Yellow, for money, Brown, for drawing money and people."[325] Brick powder is commonly used in Hoodoo to remove and protect from evil by placing red brick dust at the entrance of a home
|References=<references />
}}

Science:Mathmatics

2024-11-12T23:48:21Z

Sisokosun:

{{Scienceform
|ScienceName=Mathematics
|science_name=Mathematics
|science_type=Formal
|science_origin=Africa
|image=[[File:Math.jpeg|thumb]]
|alt=Lebombo Bone
|caption=Lebombo Bone
|Summary=The origins of mathematics trace back to ancient Africa, particularly Egypt and Mesopotamia, where early civilizations developed arithmetic, geometry, and basic algebra. Around 3000 BCE, the Egyptians used mathematics for building, astronomy, and record-keeping, creating one of the earliest base-10 counting systems. The Ishango bone, discovered in the Congo, dates back to around 20,000 BCE and is believed to be one of the oldest mathematical artifacts, showcasing early counting or tallying. These African contributions laid foundational principles that influenced later mathematical development in other regions.
|History=The Lebombo bone from the mountains between Swaziland and South Africa may be the oldest known mathematical artifact.[38] It dates from 35,000 BCE and consists of 29 distinct notches that were deliberately cut into a baboon's fibula.[39][40]

The Ishango bone is a bone tool from the Democratic Republic of Congo dated to the Upper Paleolithic era, about 18,000 to 20,000 BCE. It is also a baboon's fibula,[41] with a sharp piece of quartz affixed to one end, perhaps for engraving or writing. It was first thought to be a tally stick, as it has a series of tally marks carved in three columns running the length of the tool, but some scientists have suggested that the groupings of notches indicate a mathematical understanding that goes beyond counting. Various functions for the bone have been proposed: it may have been a tool for multiplication, division, and simple mathematical calculation, a six-month lunar calendar,[42] or it may have been made by a woman keeping track of her menstrual cycle.[43]

The Bushong people can distinguish graphs that have Eulerian paths and those that do not. They use such graphs for purposes including embroidery or political prestige.

Northern Africa and the Nile Valley

By the predynastic Naqada period in Egypt, people had fully developed a numeral system.[citation needed] The importance of mathematics to an educated Egyptian is suggested by a New Kingdom fictional letter in which the writer proposes a scholarly competition between himself and another scribe regarding everyday calculation tasks such as accounting of land, labor and grain.[53] Texts such as the Rhind Mathematical Papyrus and the Moscow Mathematical Papyrus show that the ancient Egyptians could perform the four basic mathematical operations—addition, subtraction, multiplication, and division—use fractions,[54] knew the formula to compute the volume of a frustum, and calculate the surface areas of triangles, circles and even hemispheres.[55] They understood basic concepts of algebra and geometry, and could solve simple sets of simultaneous equations.

Mathematical notation was decimal, and based on hieroglyphic signs for each power of ten up to one million. Each of these could be written as many times as necessary to add up to the desired number; so to write the number eighty or eight hundred, the symbol for ten or one hundred was written eight times respectively.[57] Because their methods of calculation could not handle most fractions with a numerator greater than one, ancient Egyptian fractions had to be written as the sum of several fractions. For example, the fraction two-fifths was resolved into the sum of one-third + one-fifteenth; this was facilitated by standard tables of values.[58] Some common fractions, however, were written with a special glyph; the equivalent of the modern two-thirds is shown on the right.[59]

Ancient Egyptian mathematicians had a grasp of the principles underlying the Pythagorean theorem, knowing, for example, that a triangle had a right angle opposite the hypotenuse when its sides were in a 3–4–5 ratio.[60] They were able to estimate the area of a circle by subtracting one-ninth from its diameter and squaring the result:

Area ≈ [(8⁄9)D]2 = (256⁄81)r2 ≈ 3.16r2,
a reasonable approximation of the formula πr2.[60][citation needed]

The golden ratio seems to be reflected in many Egyptian constructions, including the pyramids, but its use may have been an unintended consequence of the ancient Egyptian practice of combining the use of knotted ropes with an intuitive sense of proportion and harmony.[61]

Based on engraved plans of Meroitic King Amanikhabali's pyramids, Nubians had a sophisticated understanding of mathematics and an appreciation of the harmonic ratio. The engraved plans is indicative of much to be revealed about Nubian mathematics
|Principles=The main principles of mathematics are foundational concepts that underpin the discipline and guide mathematical reasoning. These include:

Numbers and Arithmetic: Understanding different types of numbers (e.g., integers, fractions, real numbers) and operations (addition, subtraction, multiplication, division).

Algebra: Using symbols and rules to represent and solve equations and analyze relationships between quantities.

Geometry: Studying shapes, sizes, properties of space, and the relationships of points, lines, and surfaces.

Logic and Proof: Applying formal reasoning and structured arguments to verify truths, form hypotheses, and construct proofs.

Calculus: Examining change and motion through concepts like limits, derivatives, and integrals, crucial for advanced analysis.

Statistics and Probability: Analyzing data and understanding likelihood and patterns to make informed predictions and decisions.
|Key=Mathematics has led to numerous key developments that have transformed science, technology, and everyday life. Some notable advancements include:

The Development of Calculus: By Newton and Leibniz in the 17th century, calculus revolutionized physics, engineering, and economics by enabling precise analysis of change and motion.

Statistics and Probability Theory: These provided methods to analyze data, make predictions, and informed decision-making, impacting fields like medicine, social sciences, and finance.

Algebra and Algebraic Structures: Advanced algebra facilitated the understanding of complex systems and laid the groundwork for modern cryptography, crucial for data security.

Number Theory: This area of study, foundational to cryptography, enables secure online transactions, impacting e-commerce and communication.

Geometry and Trigonometry: Essential for architecture, navigation, astronomy, and even computer graphics, shaping both practical applications and theoretical exploration.

Set Theory and Logic: Foundational to computer science and theoretical mathematics, enabling programming languages, algorithms, and artificial intelligence.

Complex and Imaginary Numbers: These expanded our ability to solve equations beyond real numbers, critical in electrical engineering, quantum mechanics, and signal processing.
|Applications=Mathematics has numerous key applications across diverse fields, enabling advancements, innovations, and everyday functions. Some of these applications include:

Engineering: Mathematics is essential for designing structures, analyzing materials, and solving complex problems in electrical, mechanical, and civil engineering.

Physics and Astronomy: Mathematical models and equations describe physical laws, predict planetary motion, and facilitate discoveries in space exploration.

Computer Science: Algorithms, cryptography, and data structures rely on mathematical principles for programming, data security, and artificial intelligence development.

Economics and Finance: Mathematics underpins models for pricing, risk assessment, investment strategies, and economic forecasting, crucial for decision-making in finance.

Medicine and Biology: Statistics and calculus are used in medical imaging, genetic research, disease modeling, and drug development to analyze data and improve health outcomes.

Environmental Science: Mathematics aids in modeling climate patterns, studying ecosystems, and managing resources for sustainability.

Data Science and Machine Learning: Mathematical techniques in statistics, linear algebra, and calculus enable data analysis, predictive modeling, and training of AI systems.

Architecture and Art: Geometry and symmetry are used to design buildings, create visual art, and establish aesthetic principles.

These applications highlight mathematics as a versatile and vital tool across all areas of life and science.
|References=<references />
}}

Societies:Fang people

2024-11-12T23:47:37Z

Sisokosun:

{{Societiesform
|SocietiesName=Fang people
|societies_name=Fang
|societies_type=1 million
|societies_origin=Equatorial Guinea (85%) Cameroon, Gabon
|societies_language=Fang, French, Spanish, Portuguese, English
|image=[[File:Fangmask.jpg|thumb]]
|alt=Ngontang mask
|caption=Ngontang mask
|Summary=The Fang people, also known as Fãn or Pahouin, are a Bantu ethnic group found in Equatorial Guinea, northern Gabon, and southern Cameroon.[2][1] Representing about 85% of the total population of Equatorial Guinea, concentrated in the Río Muni region, the Fang people are its largest ethnic group.[3] The Fang are also the largest ethnic group in Gabon, making up about a quarter of the population
|History=The Fang people are relatively recent migrants into the Equatorial Guinea, and many of them moved from central Cameroon in the 19th century.[3]

Early ethnologists conjectured them to be Nilotic peoples from the upper Nile area. The people of Modern-day Gabon, and the Fang themselves have a commonly shared belief that the Fang, as well as their language, are not Bantu. Scholars such as Cheikh Anta Diop support this claim. Opponents of the claim typically rely on linguistic studies.[7] A combination of evidence now places them to be of Bantu origins who began moving back into Africa around the seventh or eighth century possibly because of invasions from the north and the wars of sub-Saharan Africa.[1] Their migration may be related to an attempt to escape the violence of slave raiding by the Hausa people,[1][8] but this theory has been contested.[1] Using glottochronology, historians have situated Proto-Fang speakers in the Southern Cameroon rainforest more than 4,000 years ago.[9]

The Fang people were victims of the large trans-Atlantic and trans-Saharan slave trades between the 16th and 19th centuries. They were stereotyped as cannibals by slave traders and missionaries, in part because human skulls and bones were found in open or in wooden boxes near their villages, a claim used to justify violence against them and their enslavement.[1] When their villages were raided, thousands of their wooden idols and villages were burnt by the slave raiders.[3] Later ethnologists who actually spent time with the Fang people later discovered that the Fang people were not cannibalistic, the human bones in open and wooden boxes were of their ancestors, and were Fang people's method of routine remembrance and religious reverence for their dead loved ones.
|Language=The Fang people speak the Fang language, also known as Pahouin or Pamue or Pangwe. The language is a Northwest Bantu language belonging to the Niger-Congo family of languages.[5] The Fang language is similar and intelligible with languages spoken by Beti-Pahuin peoples, namely the Beti people to their north and the Bulu people in central. Their largest presence is in the southern regions, up to the Ogooué River estuary where anthropologists refer them also as "Fang proper".[2]

They have preserved their history largely through a musical oral tradition.[6] Many Fang people are fluent in Spanish, French, German and English, a tradition of second language they developed during the Spanish colonial rule in Equatorial Guinea, the French colonial rule in Gabon and the German-later-French colonial rule in Cameroon.[3]
|Society=They have a patrilineal kinship social structure. The villages have been traditionally linked through lineage. They are exogamous, particularly on the father's side.[2] Polygamy was accepted in the culture of the Fang people.[1] The independence of villages from each other is notable, and they are famed for their knowledge of animals, plants and herbs in the equatorial forests they live in.[1][11] They are traditionally farmers and hunters, but became major cocoa farmers during the colonial era.[3]

Under French colonial rule, they converted to Christianity. However, after independence their interest in their own traditional religion, called Biere, also spelled Byeri, has returned, and many practice syncretic ideas and rites.[2][3] One of the syncretic traditions among Fang people is called Bwiti, a monotheistic religion that celebrates Christian Easter but over four days with group dancing, singing and psychedelic drinks.[12]

The art works of Fang people, particularly from wood, iron and steatite, are regionally famous.[2][3] Their wooden masks and idol carvings are on display at numerous museums of the world
|Art=The art works of Fang people, particularly from wood, iron and steatite, are regionally famous. Their wooden masks and idol carvings are on display at numerous museums of the world. Discovery of Fang artwork was source of inspiration for much of the European avant-garde artwork created during the 20th century.[15] Much of the art is either used for their masquerades, or function as reliquaries and effigies. All are primarily made by the men of the village.[16][17] There is reason to believe that many of these reliquaries were made during the Fang's migration as a form of burial which was also portable.[18]

Reliquary guardian head, Fang peoples, Gabon. Late 19th to early 20th century. Wood, metal, oil patina
Wooden heads
One of the most popular art forms attributed to the Fang culture are the wooden reliquary heads, many of which contain the skull or bones of ancestors.[15] There is a characteristic heart-shaped, concave face and large bulbous forehead. The heads are very abstract and focus on geometric form and covered in a black patina. Some appear to 'cry', which is streaks of resin made from a mixture of palm oil and other seed oils. The heads are tied to the ideas of welfare and social power.

Heads are an effigy and can be affixed to a wooden reliquary box/barrel.[18] The bones and skulls of deceased leaders are kept in cylindrical boxes that are decorated with wooden sculptured figures. These bones are believed to have special powers that protect the well-being of the community. The bones are always within the possession of the deceased leader's family and it's kept hidden from the eyes of the uninitiated and of women.[19]

Reliquary figures
Throughout Gabon, these figures serve as talisman or guardian to protect the remains of ancestors.[16] Known as bieri, byeri or mwan bian, these reliquary figures widely range in style, but most common characteristics are:[17]

short, rounded body parts
long torso
a large head
a prominent forehead and concave face
Some earlier figures had cavities in the abdomen as a place to store bones of ancestors.[16] The figures aren't completed until they are ceremoniously presented and rubbed with palm oil. Members of the community will continually visit figures and rub them with oil so they maintain their protective powers.

1617 Byeri reliquary figure, Fang, Gabon. The Byeri Figure used as a guardian statue to surmount the Reliquary Byeri Box in which bones of important ancestors were held.
It was during colonization that many of these reliquaries had to be destroyed due to missionary and government pressure
|Music=Music plays a central role to the oral history of the Fang. The mvet is a musical instrument popular in the Fang society, which is played by the mbomo mvet.[20] The instrument is a chordophone with attached resonators. Often, one resonator is regarded as 'male' and the other as 'female'. Some mvet come with two, three, or even five strings. To become a master mbomo mvet takes years of dedication and sacrifice.

The mbomo mvet will often pass through villages once a month to play at the council house where all members of the village will gather to be entertained.[17] Members of the community participate by keeping time while the mbomo mvet plays and sings praises to the ancestors.
|References=<references />
}}

People:Chimamanda Ngozi Adichie

2024-11-10T21:51:19Z

Sisokosun: Replaced content with "{{PeopleForm |PersonName=Chimamanda Ngozi Adichie |name=Chimamanda Ngozi Adichie |birth_name=Chimamanda Ngozi Adichie |birth_date=1977-09-15 |birth_place=Enugu State, Nigeria |occupation=Writerpublic speaker |image=Chimamanda Ngozi Adichie |alt=Adichie in 2015 |caption=Chimamanda Ngozi Adichie |References=<references /> }}"

People:Chimamanda Ngozi Adichie

2024-11-10T21:48:35Z

Sisokosun:

{{PeopleForm
|PersonName=Chimamanda Ngozi Adichie
|name=Chimamanda Ngozi Adichie
|birth_name=Chimamanda Ngozi Adichie
|birth_date=1977-09-15
|birth_place=Enugu State, Nigeria
|occupation=Writerpublic speaker
|image=[[File:Chimamanda Ngozi Adichie (2015).png|thumb|alt=Chimamanda Ngozi Adichie|Chimamanda Ngozi Adichie]]
|alt=Adichie in 2015
|caption=Chimamanda Ngozi Adichie
|Summary=Adichie was born and raised in Enugu, the capital of Enugu State. After her secondary education, she attended the University of Nigeria, where she was the editor of the school's magazine, The Compass. At nineteen, she left Nigeria for the United States to undertake further education at Drexel University, and would later study at three universities: Eastern Connecticut State University, Johns Hopkins University, and Yale University. Adichie grew up bilingually and writes in English and Igbo. Citing Chinua Achebe and Buchi Emecheta as her inspiration, she first published Decisions, a poetry collection, in 1997, which she followed with a play, For Love of Biafra, in 1998. Her father's story during the war supplied material for her second novel Half of a Yellow Sun.
|Early_Life=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.Bearing Amanda as her English name,she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs. Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,and moved with her to Berkeley in the United States, to complete his PhD at the University of California.After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966. Her mother was born in Umunnachi, Anambra State. Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.
|Career=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.Bearing Amanda as her English name,she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs. Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,and moved with her to Berkeley in the United States, to complete his PhD at the University of California.After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966. Her mother was born in Umunnachi, Anambra State. Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.
|Impact=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.Bearing Amanda as her English name,she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs. Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,and moved with her to Berkeley in the United States, to complete his PhD at the University of California.After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966. Her mother was born in Umunnachi, Anambra State. Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.
|Critiques=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.Bearing Amanda as her English name,she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs. Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,and moved with her to Berkeley in the United States, to complete his PhD at the University of California.After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966. Her mother was born in Umunnachi, Anambra State. Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.
|Bibliography=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.Bearing Amanda as her English name,she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs. Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,and moved with her to Berkeley in the United States, to complete his PhD at the University of California.After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966. Her mother was born in Umunnachi, Anambra State. Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.
|References=<references />
}}

Template:PeopleForm

2024-11-10T21:43:49Z

Sisokosun:

People:Chimamanda Ngozi Adichie

2024-11-10T21:42:19Z

Sisokosun:

{{PeopleForm
|PersonName=Chimamanda Ngozi Adichie
|name=Chimamanda Ngozi Adichie
|birth_name=Chimamanda Ngozi Adichie
|birth_date=1977-09-15
|birth_place=Enugu State, Nigeria
|occupation=Writerpublic speaker
|image=
[[File:Chimamanda Ngozi Adichie (2015).png|thumb|alt=Chimamanda Ngozi Adichie|Chimamanda Ngozi Adichie]]
|alt=Adichie in 2015
|caption=Chimamanda Ngozi Adichie
|Summary=Adichie was born and raised in Enugu, the capital of Enugu State. After her secondary education, she attended the University of Nigeria, where she was the editor of the school's magazine, The Compass. At nineteen, she left Nigeria for the United States to undertake further education at Drexel University, and would later study at three universities: Eastern Connecticut State University, Johns Hopkins University, and Yale University. Adichie grew up bilingually and writes in English and Igbo. Citing Chinua Achebe and Buchi Emecheta as her inspiration, she first published Decisions, a poetry collection, in 1997, which she followed with a play, For Love of Biafra, in 1998. Her father's story during the war supplied material for her second novel Half of a Yellow Sun.
|Early_Life=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.[1][2][3] Bearing Amanda as her English name,[4][5] she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs.[b][4][7] Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,[8] and moved with her to Berkeley in the United States, to complete his PhD at the University of California.[9] After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966.[10] Her mother was born in Umunnachi, Anambra State.[2] Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.[2][11]

The Biafran War broke out in 1967 and James started working for the Biafran government[9] at the Biafran Manpower Directorate.[12] During the war, Adichie lost her maternal and paternal grandfathers.[13] After Biafra ceased to exist in 1970, her father returned to the University of Nigeria[10][9] while her mother worked for the government in Enugu until 1973 when she became an administration officer at the University of Nigeria, and later the first female registrar.[2][11] Adichie stayed at the University of Nigeria campus in the house previously occupied by Nigerian writer Chinua Achebe.[14] Her siblings include Ijeoma Rosemary, Uchenna "Uche", Chukwunweike "Chuks", Okechukwu "Okey" and Kenechukwu "Kene".[5][8] Adichie was raised Catholic,[9] and the family's parish was St. Paul's Parish in Abba.[12] Adichie's father died of kidney failure in 2020, during the COVID-19 pandemic,[15] and her mother died in 2021.[2]

As a child, Adichie read only English-language stories especially by Enid Blyton.[9] Her juvenilia included stories with characters who were white and blue-eyed, modeled on British children she had read about.[9][12][16] At ten, she discovered African literature and read Things Fall Apart by Chinua Achebe,[14] The African Child by Camara Laye,[16] Weep Not, Child by Ngũgĩ wa Thiong'o, and Joys of Motherhood by Buchi Emecheta.[12] Adichie began to study her father's Biafran stories when she was thirteen. In visits to Abba, she saw destroyed houses and rusty bullets scattered on the ground, and would later incorporate them and her father's accounts into her novels.[12]

Adichie began her formal education, which included both Igbo and English.[1] Although Igbo was not a popular subject, she continued taking courses in the language throughout high school.[9] She completed her secondary education at the University of Nigeria Campus Secondary School, with top distinction in the West African Examinations Council (WAEC),[5] and numerous academic prizes.[17] She was admitted to the University of Nigeria, where she studied medicine and pharmacy for a year and half,[18] and served as the editor of The Compass, a student-run magazine in the university.[19] In 1997, at the age of 19, Adichie published Decisions, a collection of poems, and moved to the United States[16] to study communications at Drexel University in Philadelphia, Pennsylvania.[17][19] In 1998, she wrote a play called For Love of Biafra.[16] Her early works were written under the name Amanda N. Adichie.[4]

Two years after moving to the United States, Adichie transferred to Eastern Connecticut State University in Willimantic, Connecticut, where she lived with her sister Ijeoma, who was a medical doctor there.[1] In 2000, she published her short story "My Mother, the Crazy African",[20] which discusses the problems that arise when a person is facing two completely opposite cultures.[21] After finishing her undergraduate degree, she continued studying and simultaneously pursued a writing career.[16] While a senior at Eastern Connecticut, she wrote articles for the university paper Campus Lantern.[19] She received her bachelor's degree summa cum laude with a major in political science and a minor in communications in 2001.[1][19] She later earned a master's degree in creative writing from Johns Hopkins University in 2003[19][22] and, for the next two years, was a Hodder Fellow at Princeton University, where she taught introductory fiction.[16][17] She began studying at Yale University, and completed a second master's degree in African studies in 2008.[1][16] Adichie received a MacArthur Fellowship that same year,[23] plus other academic prizes, including the 2011–2012 Fellowship of the Radcliffe Institute for Advanced Study at Harvard University.[24]
|References=<references />
}}

File:Chimamanda Ngozi Adichie (2015).png

2024-11-10T21:42:09Z

Sisokosun:

Chimamanda Ngozi Adichie

People:Chimamanda Ngozi Adichie

2024-11-10T21:41:35Z

Sisokosun: Created page with "{{PeopleForm |PersonName=Chimamanda Ngozi Adichie |name=Chimamanda Ngozi Adichie |birth_name=Chimamanda Ngozi Adichie |birth_date=1977-09-15 |birth_place=Enugu State, Nigeria |occupation=Writerpublic speaker |image=thumb |alt=Adichie in 2015 |caption=Chimamanda Ngozi Adichie |Summary=Adichie was born and raised in Enugu, the capital of Enugu State. After her secondary education, she attended the University of Nigeria, where she was the editor of..."

{{PeopleForm
|PersonName=Chimamanda Ngozi Adichie
|name=Chimamanda Ngozi Adichie
|birth_name=Chimamanda Ngozi Adichie
|birth_date=1977-09-15
|birth_place=Enugu State, Nigeria
|occupation=Writerpublic speaker
|image=[[File:DefaultImage.png|thumb]]
|alt=Adichie in 2015
|caption=Chimamanda Ngozi Adichie
|Summary=Adichie was born and raised in Enugu, the capital of Enugu State. After her secondary education, she attended the University of Nigeria, where she was the editor of the school's magazine, The Compass. At nineteen, she left Nigeria for the United States to undertake further education at Drexel University, and would later study at three universities: Eastern Connecticut State University, Johns Hopkins University, and Yale University. Adichie grew up bilingually and writes in English and Igbo. Citing Chinua Achebe and Buchi Emecheta as her inspiration, she first published Decisions, a poetry collection, in 1997, which she followed with a play, For Love of Biafra, in 1998. Her father's story during the war supplied material for her second novel Half of a Yellow Sun.
|Early_Life=Adichie was born on 15 September 1977 and raised in Enugu, Nigeria, as the fifth out of six children to Igbo parents.[1][2][3] Bearing Amanda as her English name,[4][5] she made up the Igbo name "Chimamanda" in the 1990s to keep her legal English name and conform with the Igbo Christian naming customs.[b][4][7] Adichie's father, James Nwoye Adichie, was born in Abba in Anambra State, and studied mathematics at University College, Ibadan, from which he graduated in 1957. James married Grace Odigwe on 15 April 1963,[8] and moved with her to Berkeley in the United States, to complete his PhD at the University of California.[9] After returning to Nigeria, he began working as a professor at the University of Nigeria at Nsukka in 1966.[10] Her mother was born in Umunnachi, Anambra State.[2] Grace began her university studies in 1964, at Merritt College in Oakland, California, and later earned a degree in sociology and anthropology from the University of Nigeria.[2][11]

The Biafran War broke out in 1967 and James started working for the Biafran government[9] at the Biafran Manpower Directorate.[12] During the war, Adichie lost her maternal and paternal grandfathers.[13] After Biafra ceased to exist in 1970, her father returned to the University of Nigeria[10][9] while her mother worked for the government in Enugu until 1973 when she became an administration officer at the University of Nigeria, and later the first female registrar.[2][11] Adichie stayed at the University of Nigeria campus in the house previously occupied by Nigerian writer Chinua Achebe.[14] Her siblings include Ijeoma Rosemary, Uchenna "Uche", Chukwunweike "Chuks", Okechukwu "Okey" and Kenechukwu "Kene".[5][8] Adichie was raised Catholic,[9] and the family's parish was St. Paul's Parish in Abba.[12] Adichie's father died of kidney failure in 2020, during the COVID-19 pandemic,[15] and her mother died in 2021.[2]

As a child, Adichie read only English-language stories especially by Enid Blyton.[9] Her juvenilia included stories with characters who were white and blue-eyed, modeled on British children she had read about.[9][12][16] At ten, she discovered African literature and read Things Fall Apart by Chinua Achebe,[14] The African Child by Camara Laye,[16] Weep Not, Child by Ngũgĩ wa Thiong'o, and Joys of Motherhood by Buchi Emecheta.[12] Adichie began to study her father's Biafran stories when she was thirteen. In visits to Abba, she saw destroyed houses and rusty bullets scattered on the ground, and would later incorporate them and her father's accounts into her novels.[12]

Adichie began her formal education, which included both Igbo and English.[1] Although Igbo was not a popular subject, she continued taking courses in the language throughout high school.[9] She completed her secondary education at the University of Nigeria Campus Secondary School, with top distinction in the West African Examinations Council (WAEC),[5] and numerous academic prizes.[17] She was admitted to the University of Nigeria, where she studied medicine and pharmacy for a year and half,[18] and served as the editor of The Compass, a student-run magazine in the university.[19] In 1997, at the age of 19, Adichie published Decisions, a collection of poems, and moved to the United States[16] to study communications at Drexel University in Philadelphia, Pennsylvania.[17][19] In 1998, she wrote a play called For Love of Biafra.[16] Her early works were written under the name Amanda N. Adichie.[4]

Two years after moving to the United States, Adichie transferred to Eastern Connecticut State University in Willimantic, Connecticut, where she lived with her sister Ijeoma, who was a medical doctor there.[1] In 2000, she published her short story "My Mother, the Crazy African",[20] which discusses the problems that arise when a person is facing two completely opposite cultures.[21] After finishing her undergraduate degree, she continued studying and simultaneously pursued a writing career.[16] While a senior at Eastern Connecticut, she wrote articles for the university paper Campus Lantern.[19] She received her bachelor's degree summa cum laude with a major in political science and a minor in communications in 2001.[1][19] She later earned a master's degree in creative writing from Johns Hopkins University in 2003[19][22] and, for the next two years, was a Hodder Fellow at Princeton University, where she taught introductory fiction.[16][17] She began studying at Yale University, and completed a second master's degree in African studies in 2008.[1][16] Adichie received a MacArthur Fellowship that same year,[23] plus other academic prizes, including the 2011–2012 Fellowship of the Radcliffe Institute for Advanced Study at Harvard University.[24]
|References=<references />
}}

People:Alexa Canady

2024-11-10T21:37:36Z

Sisokosun:

{{PeopleForm
|PersonName=Alexa Canady
|name=Alexa Canady
|birth_name=Alexa Irene Canady
|birth_date=1950-11-07
|birth_place=Michigan USA
|occupation=Pediatric neurosurgeon, educator
|image=[[File:Alexa_Canady.jpeg|thumb]]
|alt=Alexa Canady
|Summary=Alexa Irene Canady (born November 7, 1950) is a retired American medical doctor specializing in pediatric neurosurgery. She was born in Lansing, Michigan and earned both her bachelors and medical degree from the University of Michigan. After completing her residency at the University of Minnesota in 1981, she became the first black woman to become a neurosurgeon.[1] This came after Ruth Kerr Jakoby became the first American woman to be board certified in neurosurgery in 1961.
|Early_Life=Alexa Irene Canady was born in , Michigan to Elizabeth Hortense (Golden) Canady and Clinton Canady, Jr. Her mother was an educator and former national president of Delta Sigma Theta Sorority, Inc.[4] She also spent years being active in civic affairs within the city of Lansing. In addition she was the first African American to be elected to the Lansing Board of Education. Her father was a dentist. Her parents attended Fisk University, where they met and later married on her mother's 19th birthday right before her father's deployment during World War II. Her father was also a graduate of Dentistry of Meharry Medical College.[5] Canady's parents taught her about the importance of education and hard work as a child, which would ultimately help her graduate from high school with honors.

Canady and her younger brother were raised outside of Lansing and were the only two African-American students in their school. Her mother being a former President of Delta Sigma Theta and her father a dentist, she was taught the importance of education from an early age.[6] Her mother once told her, "Let them make you the token — so what if you're the token black girl. Take that token and spend it." She faced prejudice in school; in one instance, a family member who was training in psychology tested her at a young age for intelligence, and when she scored highly on the exam, her family was surprised because her performance in school was only average. They later discovered that her teacher had been switching her test scores with a white student to cover up her intelligence.[3]

She faced many obstacles throughout her school years. However, despite these obstacles, Canady stood out among her peers academically, both in the classroom and by earning high scores on her tests in school.[7] She graduated with honors from Lansing Everett High School in 1967.[8]

Before university, Alexa Canady was nominated as a National Achievement Scholar in 1967.[9] Canady attended the University of Michigan where she received her B.S. degree in zoology in 1971 and became a member of Delta Sigma Theta. Her time at the University of Michigan was not without its struggles; she almost dropped out of college at one point due to a "crisis of confidence". She had originally chosen to major in mathematics but she soon realized that math was not her passion. Then she learned of a minority health careers program at her university and decided to pursue it.[1] This program helped her realize that her passion was in the medical field. She would then go on to receive her M.D. with cum laude honors[10] from the University of Michigan Medical School in 1975 where she joined the Alpha Omega Alpha medical honor society. While in medical school she was also recognized by the American Medical Women's Association. Despite her achievements in medical school, Canady felt as if she, and the other female students, were often overlooked by the professors.[3] This only encouraged her to work harder. Although she initially had an interest in internal medicine, Canady decided on neurosurgery after falling in love with neurology during her first two years of medical school.[3] She settled on this specialty against the recommendations of her advisors.[6] Knowing that gaining a residency as a black student would be difficult, Canady began building her résumé, reading many articles and attending every conference and seminar she could, sometimes asking questions just to get known in the small field. Her appreciation for the fluidity of human anatomy would serve her well in her competitive field.[3]

She then became a surgical intern at the Yale-New Haven Hospital from 1975 to 1976, rotating under William F. Collins. Although an exceptional student, she still faced prejudice and discriminatory comments as she was both the first black and female intern in the program.[10] On her first day as an intern, she was told that "you must be our new equal-opportunity package". Despite these prejudices, she was voted one of the top residents by her fellow physicians.[1]

After completing her internship, she went to the University of Minnesota for her residency, becoming the first female African-American neurosurgery resident in the United States.[6] Although she has stated that she was not focused on the history she was making, after moving to Pensacola, Florida in 2001, she realized the significance of her accomplishments and what it meant for other African-Americans and women in medicine.[11]
|Career=In 1982, after finishing residency, Canady decided to specialize as a pediatric neurosurgeon, becoming the first African-American and the first woman to do so. She chose pediatrics because of her love of the children in the pediatric ward during her residency stating "it never ceased to amaze me how happy the children were". As a patient-focused surgeon, she was known to play videogames with her pediatric patients and form relationships with each patient.[3]

She started practicing for a short time at the Henry Ford Hospital before going to work at the Children's Hospital of Michigan.[12] She then became the first African-American woman to be a board-certified Neurosurgeon in 1984.[13] She became Chief of Neurosurgery at the Children's Hospital of Michigan in 1987 and held the position until her partial retirement in 2001. During her time as Chief, she specialized in congenital spinal abnormalities, hydrocephalus, trauma and brain tumors.[14] She conducted research and published an article about the effectiveness of the treatment for hydrocephalus that were available in 2001. While initially she was worried about how she would be received by her peers, she quickly gained admiration for being a patient-care focused surgeon. In a recent interview she stated, "It's fun to make people better".[15]

During her years at the Children's Hospital of Michigan, Canady also continued research with Wayne State University. She served as a professor of neurosurgery there as well.[6] Her work and accomplishments have opened the door for many surgeons of all races and genders. From 2001 to her retirement in 2012, Canady worked as a part-time surgeon and consultant at Sacred Heart Hospital in Pensacola, Fl.[13] After moving to Pensacola, Canady initially considered herself retired. However, after meeting local doctors and realizing the need for a pediatric neurosurgeon in the area, Canady decided to join the staff at Sacred Heart Hospital, working part-time.[11] In addition to her career as a surgeon, Canady continued to do research with Wayne State University. This research would eventually lead to the development of an antisiphon shunt that helps to treat hydrocephalus.[16] In a recent interview on why she thinks students should choose neurosurgery she states, "It's intellectually challenging, you get kind of a high when everybody says 'ah, the neurosurgeon is here'". Canady continues to be both an advocate for her profession as well as diversity in medicine.[15]
|Impact=Canady was inducted into the Michigan Women's Hall of Fame in 1989.[17] Canady received the American Medical Women's Association President's Award in 1993 and in 1994 was awarded the Distinguished Service Award from Wayne State University Medical School.[18] In 1984 she was named Teacher of the Year by Children's Hospital of Michigan. She received a Candace Award from the National Coalition of 100 Black Women in 1986.[19] She is a member of the Congress of Neurological Surgeons, the American Association of Neurological Surgeons, the Society of Pediatric Neurosurgery, and the American College of Neurosurgery.

She has also been awarded three honorary degrees – doctor of humane letters honorary degrees from the University of Detroit-Mercy in 1997 and Roosevelt University in 2014, and a doctor of science from the University of Southern Connecticut in 1999.

Canady was also featured in a Nickelodeon Black History Month short animation that aired in February 2015 to celebrate her achievement of being the first African-American woman to become a neurosurgeon.

Canady has stated that she does not like getting attention or being famous. Rather she has said that "if you do good work, the rest doesn't matter".
|References=<references />
}}

People:Alexa Canady

2024-11-10T21:35:39Z

Sisokosun:

{{PeopleForm
|PersonName=Alexa Canady
|name=Alexa Canady
|birth_name=Alexa Irene Canady
|birth_date=1950-11-07
|birth_place=Michigan USA
|occupation=Pediatric neurosurgeon, educator
|image=[[File:Alexa-Canady.jpg|thumb]]
|alt=Alexa Canady
|Summary=Alexa Irene Canady (born November 7, 1950) is a retired American medical doctor specializing in pediatric neurosurgery. She was born in Lansing, Michigan and earned both her bachelors and medical degree from the University of Michigan. After completing her residency at the University of Minnesota in 1981, she became the first black woman to become a neurosurgeon.[1] This came after Ruth Kerr Jakoby became the first American woman to be board certified in neurosurgery in 1961.
|Early_Life=Alexa Irene Canady was born in , Michigan to Elizabeth Hortense (Golden) Canady and Clinton Canady, Jr. Her mother was an educator and former national president of Delta Sigma Theta Sorority, Inc.[4] She also spent years being active in civic affairs within the city of Lansing. In addition she was the first African American to be elected to the Lansing Board of Education. Her father was a dentist. Her parents attended Fisk University, where they met and later married on her mother's 19th birthday right before her father's deployment during World War II. Her father was also a graduate of Dentistry of Meharry Medical College.[5] Canady's parents taught her about the importance of education and hard work as a child, which would ultimately help her graduate from high school with honors.

Canady and her younger brother were raised outside of Lansing and were the only two African-American students in their school. Her mother being a former President of Delta Sigma Theta and her father a dentist, she was taught the importance of education from an early age.[6] Her mother once told her, "Let them make you the token — so what if you're the token black girl. Take that token and spend it." She faced prejudice in school; in one instance, a family member who was training in psychology tested her at a young age for intelligence, and when she scored highly on the exam, her family was surprised because her performance in school was only average. They later discovered that her teacher had been switching her test scores with a white student to cover up her intelligence.[3]

She faced many obstacles throughout her school years. However, despite these obstacles, Canady stood out among her peers academically, both in the classroom and by earning high scores on her tests in school.[7] She graduated with honors from Lansing Everett High School in 1967.[8]

Before university, Alexa Canady was nominated as a National Achievement Scholar in 1967.[9] Canady attended the University of Michigan where she received her B.S. degree in zoology in 1971 and became a member of Delta Sigma Theta. Her time at the University of Michigan was not without its struggles; she almost dropped out of college at one point due to a "crisis of confidence". She had originally chosen to major in mathematics but she soon realized that math was not her passion. Then she learned of a minority health careers program at her university and decided to pursue it.[1] This program helped her realize that her passion was in the medical field. She would then go on to receive her M.D. with cum laude honors[10] from the University of Michigan Medical School in 1975 where she joined the Alpha Omega Alpha medical honor society. While in medical school she was also recognized by the American Medical Women's Association. Despite her achievements in medical school, Canady felt as if she, and the other female students, were often overlooked by the professors.[3] This only encouraged her to work harder. Although she initially had an interest in internal medicine, Canady decided on neurosurgery after falling in love with neurology during her first two years of medical school.[3] She settled on this specialty against the recommendations of her advisors.[6] Knowing that gaining a residency as a black student would be difficult, Canady began building her résumé, reading many articles and attending every conference and seminar she could, sometimes asking questions just to get known in the small field. Her appreciation for the fluidity of human anatomy would serve her well in her competitive field.[3]

She then became a surgical intern at the Yale-New Haven Hospital from 1975 to 1976, rotating under William F. Collins. Although an exceptional student, she still faced prejudice and discriminatory comments as she was both the first black and female intern in the program.[10] On her first day as an intern, she was told that "you must be our new equal-opportunity package". Despite these prejudices, she was voted one of the top residents by her fellow physicians.[1]

After completing her internship, she went to the University of Minnesota for her residency, becoming the first female African-American neurosurgery resident in the United States.[6] Although she has stated that she was not focused on the history she was making, after moving to Pensacola, Florida in 2001, she realized the significance of her accomplishments and what it meant for other African-Americans and women in medicine.[11]
|Career=In 1982, after finishing residency, Canady decided to specialize as a pediatric neurosurgeon, becoming the first African-American and the first woman to do so. She chose pediatrics because of her love of the children in the pediatric ward during her residency stating "it never ceased to amaze me how happy the children were". As a patient-focused surgeon, she was known to play videogames with her pediatric patients and form relationships with each patient.[3]

She started practicing for a short time at the Henry Ford Hospital before going to work at the Children's Hospital of Michigan.[12] She then became the first African-American woman to be a board-certified Neurosurgeon in 1984.[13] She became Chief of Neurosurgery at the Children's Hospital of Michigan in 1987 and held the position until her partial retirement in 2001. During her time as Chief, she specialized in congenital spinal abnormalities, hydrocephalus, trauma and brain tumors.[14] She conducted research and published an article about the effectiveness of the treatment for hydrocephalus that were available in 2001. While initially she was worried about how she would be received by her peers, she quickly gained admiration for being a patient-care focused surgeon. In a recent interview she stated, "It's fun to make people better".[15]

During her years at the Children's Hospital of Michigan, Canady also continued research with Wayne State University. She served as a professor of neurosurgery there as well.[6] Her work and accomplishments have opened the door for many surgeons of all races and genders. From 2001 to her retirement in 2012, Canady worked as a part-time surgeon and consultant at Sacred Heart Hospital in Pensacola, Fl.[13] After moving to Pensacola, Canady initially considered herself retired. However, after meeting local doctors and realizing the need for a pediatric neurosurgeon in the area, Canady decided to join the staff at Sacred Heart Hospital, working part-time.[11] In addition to her career as a surgeon, Canady continued to do research with Wayne State University. This research would eventually lead to the development of an antisiphon shunt that helps to treat hydrocephalus.[16] In a recent interview on why she thinks students should choose neurosurgery she states, "It's intellectually challenging, you get kind of a high when everybody says 'ah, the neurosurgeon is here'". Canady continues to be both an advocate for her profession as well as diversity in medicine.[15]
|Impact=Canady was inducted into the Michigan Women's Hall of Fame in 1989.[17] Canady received the American Medical Women's Association President's Award in 1993 and in 1994 was awarded the Distinguished Service Award from Wayne State University Medical School.[18] In 1984 she was named Teacher of the Year by Children's Hospital of Michigan. She received a Candace Award from the National Coalition of 100 Black Women in 1986.[19] She is a member of the Congress of Neurological Surgeons, the American Association of Neurological Surgeons, the Society of Pediatric Neurosurgery, and the American College of Neurosurgery.

She has also been awarded three honorary degrees – doctor of humane letters honorary degrees from the University of Detroit-Mercy in 1997 and Roosevelt University in 2014, and a doctor of science from the University of Southern Connecticut in 1999.

Canady was also featured in a Nickelodeon Black History Month short animation that aired in February 2015 to celebrate her achievement of being the first African-American woman to become a neurosurgeon.

Canady has stated that she does not like getting attention or being famous. Rather she has said that "if you do good work, the rest doesn't matter".
|References=<references />
}}

People:Alexa Canady

2024-11-10T21:35:11Z

Sisokosun:

{{PeopleForm
|PersonName=Alexa Canady
|name=Alexa Canady
|birth_name=Alexa Irene Canady
|birth_date=1950-11-07
|birth_place=Michigan USA
|occupation=Pediatric neurosurgeon, educator
|image=[[File:Alexa_Canady.jpg|thumb]]
|alt=Alexa Canady
|Summary=Alexa Irene Canady (born November 7, 1950) is a retired American medical doctor specializing in pediatric neurosurgery. She was born in Lansing, Michigan and earned both her bachelors and medical degree from the University of Michigan. After completing her residency at the University of Minnesota in 1981, she became the first black woman to become a neurosurgeon.[1] This came after Ruth Kerr Jakoby became the first American woman to be board certified in neurosurgery in 1961.
|Early_Life=Alexa Irene Canady was born in , Michigan to Elizabeth Hortense (Golden) Canady and Clinton Canady, Jr. Her mother was an educator and former national president of Delta Sigma Theta Sorority, Inc.[4] She also spent years being active in civic affairs within the city of Lansing. In addition she was the first African American to be elected to the Lansing Board of Education. Her father was a dentist. Her parents attended Fisk University, where they met and later married on her mother's 19th birthday right before her father's deployment during World War II. Her father was also a graduate of Dentistry of Meharry Medical College.[5] Canady's parents taught her about the importance of education and hard work as a child, which would ultimately help her graduate from high school with honors.

Canady and her younger brother were raised outside of Lansing and were the only two African-American students in their school. Her mother being a former President of Delta Sigma Theta and her father a dentist, she was taught the importance of education from an early age.[6] Her mother once told her, "Let them make you the token — so what if you're the token black girl. Take that token and spend it." She faced prejudice in school; in one instance, a family member who was training in psychology tested her at a young age for intelligence, and when she scored highly on the exam, her family was surprised because her performance in school was only average. They later discovered that her teacher had been switching her test scores with a white student to cover up her intelligence.[3]

She faced many obstacles throughout her school years. However, despite these obstacles, Canady stood out among her peers academically, both in the classroom and by earning high scores on her tests in school.[7] She graduated with honors from Lansing Everett High School in 1967.[8]

Before university, Alexa Canady was nominated as a National Achievement Scholar in 1967.[9] Canady attended the University of Michigan where she received her B.S. degree in zoology in 1971 and became a member of Delta Sigma Theta. Her time at the University of Michigan was not without its struggles; she almost dropped out of college at one point due to a "crisis of confidence". She had originally chosen to major in mathematics but she soon realized that math was not her passion. Then she learned of a minority health careers program at her university and decided to pursue it.[1] This program helped her realize that her passion was in the medical field. She would then go on to receive her M.D. with cum laude honors[10] from the University of Michigan Medical School in 1975 where she joined the Alpha Omega Alpha medical honor society. While in medical school she was also recognized by the American Medical Women's Association. Despite her achievements in medical school, Canady felt as if she, and the other female students, were often overlooked by the professors.[3] This only encouraged her to work harder. Although she initially had an interest in internal medicine, Canady decided on neurosurgery after falling in love with neurology during her first two years of medical school.[3] She settled on this specialty against the recommendations of her advisors.[6] Knowing that gaining a residency as a black student would be difficult, Canady began building her résumé, reading many articles and attending every conference and seminar she could, sometimes asking questions just to get known in the small field. Her appreciation for the fluidity of human anatomy would serve her well in her competitive field.[3]

She then became a surgical intern at the Yale-New Haven Hospital from 1975 to 1976, rotating under William F. Collins. Although an exceptional student, she still faced prejudice and discriminatory comments as she was both the first black and female intern in the program.[10] On her first day as an intern, she was told that "you must be our new equal-opportunity package". Despite these prejudices, she was voted one of the top residents by her fellow physicians.[1]

After completing her internship, she went to the University of Minnesota for her residency, becoming the first female African-American neurosurgery resident in the United States.[6] Although she has stated that she was not focused on the history she was making, after moving to Pensacola, Florida in 2001, she realized the significance of her accomplishments and what it meant for other African-Americans and women in medicine.[11]
|Career=In 1982, after finishing residency, Canady decided to specialize as a pediatric neurosurgeon, becoming the first African-American and the first woman to do so. She chose pediatrics because of her love of the children in the pediatric ward during her residency stating "it never ceased to amaze me how happy the children were". As a patient-focused surgeon, she was known to play videogames with her pediatric patients and form relationships with each patient.[3]

She started practicing for a short time at the Henry Ford Hospital before going to work at the Children's Hospital of Michigan.[12] She then became the first African-American woman to be a board-certified Neurosurgeon in 1984.[13] She became Chief of Neurosurgery at the Children's Hospital of Michigan in 1987 and held the position until her partial retirement in 2001. During her time as Chief, she specialized in congenital spinal abnormalities, hydrocephalus, trauma and brain tumors.[14] She conducted research and published an article about the effectiveness of the treatment for hydrocephalus that were available in 2001. While initially she was worried about how she would be received by her peers, she quickly gained admiration for being a patient-care focused surgeon. In a recent interview she stated, "It's fun to make people better".[15]

During her years at the Children's Hospital of Michigan, Canady also continued research with Wayne State University. She served as a professor of neurosurgery there as well.[6] Her work and accomplishments have opened the door for many surgeons of all races and genders. From 2001 to her retirement in 2012, Canady worked as a part-time surgeon and consultant at Sacred Heart Hospital in Pensacola, Fl.[13] After moving to Pensacola, Canady initially considered herself retired. However, after meeting local doctors and realizing the need for a pediatric neurosurgeon in the area, Canady decided to join the staff at Sacred Heart Hospital, working part-time.[11] In addition to her career as a surgeon, Canady continued to do research with Wayne State University. This research would eventually lead to the development of an antisiphon shunt that helps to treat hydrocephalus.[16] In a recent interview on why she thinks students should choose neurosurgery she states, "It's intellectually challenging, you get kind of a high when everybody says 'ah, the neurosurgeon is here'". Canady continues to be both an advocate for her profession as well as diversity in medicine.[15]
|Impact=Canady was inducted into the Michigan Women's Hall of Fame in 1989.[17] Canady received the American Medical Women's Association President's Award in 1993 and in 1994 was awarded the Distinguished Service Award from Wayne State University Medical School.[18] In 1984 she was named Teacher of the Year by Children's Hospital of Michigan. She received a Candace Award from the National Coalition of 100 Black Women in 1986.[19] She is a member of the Congress of Neurological Surgeons, the American Association of Neurological Surgeons, the Society of Pediatric Neurosurgery, and the American College of Neurosurgery.

She has also been awarded three honorary degrees – doctor of humane letters honorary degrees from the University of Detroit-Mercy in 1997 and Roosevelt University in 2014, and a doctor of science from the University of Southern Connecticut in 1999.

Canady was also featured in a Nickelodeon Black History Month short animation that aired in February 2015 to celebrate her achievement of being the first African-American woman to become a neurosurgeon.

Canady has stated that she does not like getting attention or being famous. Rather she has said that "if you do good work, the rest doesn't matter".
|References=<references />
}}

People:Alexa Canady

2024-11-10T21:34:43Z

Sisokosun:

{{PeopleForm
|PersonName=Alexa Canady
|name=Alexa Canady
|birth_name=Alexa Irene Canady
|birth_date=1950-11-07
|birth_place=Michigan USA
|occupation=Pediatric neurosurgeon, educator
|image=[[File:Alexa Canady.jpg|thumb]]
|alt=Alexa Canady
|Summary=Alexa Irene Canady (born November 7, 1950) is a retired American medical doctor specializing in pediatric neurosurgery. She was born in Lansing, Michigan and earned both her bachelors and medical degree from the University of Michigan. After completing her residency at the University of Minnesota in 1981, she became the first black woman to become a neurosurgeon.[1] This came after Ruth Kerr Jakoby became the first American woman to be board certified in neurosurgery in 1961.
|Early_Life=Alexa Irene Canady was born in , Michigan to Elizabeth Hortense (Golden) Canady and Clinton Canady, Jr. Her mother was an educator and former national president of Delta Sigma Theta Sorority, Inc.[4] She also spent years being active in civic affairs within the city of Lansing. In addition she was the first African American to be elected to the Lansing Board of Education. Her father was a dentist. Her parents attended Fisk University, where they met and later married on her mother's 19th birthday right before her father's deployment during World War II. Her father was also a graduate of Dentistry of Meharry Medical College.[5] Canady's parents taught her about the importance of education and hard work as a child, which would ultimately help her graduate from high school with honors.

Canady and her younger brother were raised outside of Lansing and were the only two African-American students in their school. Her mother being a former President of Delta Sigma Theta and her father a dentist, she was taught the importance of education from an early age.[6] Her mother once told her, "Let them make you the token — so what if you're the token black girl. Take that token and spend it." She faced prejudice in school; in one instance, a family member who was training in psychology tested her at a young age for intelligence, and when she scored highly on the exam, her family was surprised because her performance in school was only average. They later discovered that her teacher had been switching her test scores with a white student to cover up her intelligence.[3]

She faced many obstacles throughout her school years. However, despite these obstacles, Canady stood out among her peers academically, both in the classroom and by earning high scores on her tests in school.[7] She graduated with honors from Lansing Everett High School in 1967.[8]

Before university, Alexa Canady was nominated as a National Achievement Scholar in 1967.[9] Canady attended the University of Michigan where she received her B.S. degree in zoology in 1971 and became a member of Delta Sigma Theta. Her time at the University of Michigan was not without its struggles; she almost dropped out of college at one point due to a "crisis of confidence". She had originally chosen to major in mathematics but she soon realized that math was not her passion. Then she learned of a minority health careers program at her university and decided to pursue it.[1] This program helped her realize that her passion was in the medical field. She would then go on to receive her M.D. with cum laude honors[10] from the University of Michigan Medical School in 1975 where she joined the Alpha Omega Alpha medical honor society. While in medical school she was also recognized by the American Medical Women's Association. Despite her achievements in medical school, Canady felt as if she, and the other female students, were often overlooked by the professors.[3] This only encouraged her to work harder. Although she initially had an interest in internal medicine, Canady decided on neurosurgery after falling in love with neurology during her first two years of medical school.[3] She settled on this specialty against the recommendations of her advisors.[6] Knowing that gaining a residency as a black student would be difficult, Canady began building her résumé, reading many articles and attending every conference and seminar she could, sometimes asking questions just to get known in the small field. Her appreciation for the fluidity of human anatomy would serve her well in her competitive field.[3]

She then became a surgical intern at the Yale-New Haven Hospital from 1975 to 1976, rotating under William F. Collins. Although an exceptional student, she still faced prejudice and discriminatory comments as she was both the first black and female intern in the program.[10] On her first day as an intern, she was told that "you must be our new equal-opportunity package". Despite these prejudices, she was voted one of the top residents by her fellow physicians.[1]

After completing her internship, she went to the University of Minnesota for her residency, becoming the first female African-American neurosurgery resident in the United States.[6] Although she has stated that she was not focused on the history she was making, after moving to Pensacola, Florida in 2001, she realized the significance of her accomplishments and what it meant for other African-Americans and women in medicine.[11]
|Career=In 1982, after finishing residency, Canady decided to specialize as a pediatric neurosurgeon, becoming the first African-American and the first woman to do so. She chose pediatrics because of her love of the children in the pediatric ward during her residency stating "it never ceased to amaze me how happy the children were". As a patient-focused surgeon, she was known to play videogames with her pediatric patients and form relationships with each patient.[3]

She started practicing for a short time at the Henry Ford Hospital before going to work at the Children's Hospital of Michigan.[12] She then became the first African-American woman to be a board-certified Neurosurgeon in 1984.[13] She became Chief of Neurosurgery at the Children's Hospital of Michigan in 1987 and held the position until her partial retirement in 2001. During her time as Chief, she specialized in congenital spinal abnormalities, hydrocephalus, trauma and brain tumors.[14] She conducted research and published an article about the effectiveness of the treatment for hydrocephalus that were available in 2001. While initially she was worried about how she would be received by her peers, she quickly gained admiration for being a patient-care focused surgeon. In a recent interview she stated, "It's fun to make people better".[15]

During her years at the Children's Hospital of Michigan, Canady also continued research with Wayne State University. She served as a professor of neurosurgery there as well.[6] Her work and accomplishments have opened the door for many surgeons of all races and genders. From 2001 to her retirement in 2012, Canady worked as a part-time surgeon and consultant at Sacred Heart Hospital in Pensacola, Fl.[13] After moving to Pensacola, Canady initially considered herself retired. However, after meeting local doctors and realizing the need for a pediatric neurosurgeon in the area, Canady decided to join the staff at Sacred Heart Hospital, working part-time.[11] In addition to her career as a surgeon, Canady continued to do research with Wayne State University. This research would eventually lead to the development of an antisiphon shunt that helps to treat hydrocephalus.[16] In a recent interview on why she thinks students should choose neurosurgery she states, "It's intellectually challenging, you get kind of a high when everybody says 'ah, the neurosurgeon is here'". Canady continues to be both an advocate for her profession as well as diversity in medicine.[15]
|Impact=Canady was inducted into the Michigan Women's Hall of Fame in 1989.[17] Canady received the American Medical Women's Association President's Award in 1993 and in 1994 was awarded the Distinguished Service Award from Wayne State University Medical School.[18] In 1984 she was named Teacher of the Year by Children's Hospital of Michigan. She received a Candace Award from the National Coalition of 100 Black Women in 1986.[19] She is a member of the Congress of Neurological Surgeons, the American Association of Neurological Surgeons, the Society of Pediatric Neurosurgery, and the American College of Neurosurgery.

She has also been awarded three honorary degrees – doctor of humane letters honorary degrees from the University of Detroit-Mercy in 1997 and Roosevelt University in 2014, and a doctor of science from the University of Southern Connecticut in 1999.

Canady was also featured in a Nickelodeon Black History Month short animation that aired in February 2015 to celebrate her achievement of being the first African-American woman to become a neurosurgeon.

Canady has stated that she does not like getting attention or being famous. Rather she has said that "if you do good work, the rest doesn't matter".
|References=<references />
}}

File:Alexa Canady.jpeg

2024-11-10T21:33:37Z

Sisokosun: Alexa Canady

== Summary ==
Alexa Canady

People:Alexa Canady

2024-11-10T21:31:29Z

Sisokosun: Created page with "{{PeopleForm |PersonName=Alexa Canady |name=Alexa Canady |birth_name=Alexa Irene Canady |birth_date=1950-11-07 |birth_place=Michigan USA |occupation=Pediatric neurosurgeon, educator |alt=Alexa Canady |Summary=Alexa Irene Canady (born November 7, 1950) is a retired American medical doctor specializing in pediatric neurosurgery. She was born in Lansing, Michigan and earned both her bachelors and medical degree from the University of Michigan. After completing her residency..."

{{PeopleForm
|PersonName=Alexa Canady
|name=Alexa Canady
|birth_name=Alexa Irene Canady
|birth_date=1950-11-07
|birth_place=Michigan USA
|occupation=Pediatric neurosurgeon, educator
|alt=Alexa Canady
|Summary=Alexa Irene Canady (born November 7, 1950) is a retired American medical doctor specializing in pediatric neurosurgery. She was born in Lansing, Michigan and earned both her bachelors and medical degree from the University of Michigan. After completing her residency at the University of Minnesota in 1981, she became the first black woman to become a neurosurgeon.[1] This came after Ruth Kerr Jakoby became the first American woman to be board certified in neurosurgery in 1961.
|Early_Life=Alexa Irene Canady was born in , Michigan to Elizabeth Hortense (Golden) Canady and Clinton Canady, Jr. Her mother was an educator and former national president of Delta Sigma Theta Sorority, Inc.[4] She also spent years being active in civic affairs within the city of Lansing. In addition she was the first African American to be elected to the Lansing Board of Education. Her father was a dentist. Her parents attended Fisk University, where they met and later married on her mother's 19th birthday right before her father's deployment during World War II. Her father was also a graduate of Dentistry of Meharry Medical College.[5] Canady's parents taught her about the importance of education and hard work as a child, which would ultimately help her graduate from high school with honors.

Canady and her younger brother were raised outside of Lansing and were the only two African-American students in their school. Her mother being a former President of Delta Sigma Theta and her father a dentist, she was taught the importance of education from an early age.[6] Her mother once told her, "Let them make you the token — so what if you're the token black girl. Take that token and spend it." She faced prejudice in school; in one instance, a family member who was training in psychology tested her at a young age for intelligence, and when she scored highly on the exam, her family was surprised because her performance in school was only average. They later discovered that her teacher had been switching her test scores with a white student to cover up her intelligence.[3]

She faced many obstacles throughout her school years. However, despite these obstacles, Canady stood out among her peers academically, both in the classroom and by earning high scores on her tests in school.[7] She graduated with honors from Lansing Everett High School in 1967.[8]

Before university, Alexa Canady was nominated as a National Achievement Scholar in 1967.[9] Canady attended the University of Michigan where she received her B.S. degree in zoology in 1971 and became a member of Delta Sigma Theta. Her time at the University of Michigan was not without its struggles; she almost dropped out of college at one point due to a "crisis of confidence". She had originally chosen to major in mathematics but she soon realized that math was not her passion. Then she learned of a minority health careers program at her university and decided to pursue it.[1] This program helped her realize that her passion was in the medical field. She would then go on to receive her M.D. with cum laude honors[10] from the University of Michigan Medical School in 1975 where she joined the Alpha Omega Alpha medical honor society. While in medical school she was also recognized by the American Medical Women's Association. Despite her achievements in medical school, Canady felt as if she, and the other female students, were often overlooked by the professors.[3] This only encouraged her to work harder. Although she initially had an interest in internal medicine, Canady decided on neurosurgery after falling in love with neurology during her first two years of medical school.[3] She settled on this specialty against the recommendations of her advisors.[6] Knowing that gaining a residency as a black student would be difficult, Canady began building her résumé, reading many articles and attending every conference and seminar she could, sometimes asking questions just to get known in the small field. Her appreciation for the fluidity of human anatomy would serve her well in her competitive field.[3]

She then became a surgical intern at the Yale-New Haven Hospital from 1975 to 1976, rotating under William F. Collins. Although an exceptional student, she still faced prejudice and discriminatory comments as she was both the first black and female intern in the program.[10] On her first day as an intern, she was told that "you must be our new equal-opportunity package". Despite these prejudices, she was voted one of the top residents by her fellow physicians.[1]

After completing her internship, she went to the University of Minnesota for her residency, becoming the first female African-American neurosurgery resident in the United States.[6] Although she has stated that she was not focused on the history she was making, after moving to Pensacola, Florida in 2001, she realized the significance of her accomplishments and what it meant for other African-Americans and women in medicine.[11]
|Career=In 1982, after finishing residency, Canady decided to specialize as a pediatric neurosurgeon, becoming the first African-American and the first woman to do so. She chose pediatrics because of her love of the children in the pediatric ward during her residency stating "it never ceased to amaze me how happy the children were". As a patient-focused surgeon, she was known to play videogames with her pediatric patients and form relationships with each patient.[3]

She started practicing for a short time at the Henry Ford Hospital before going to work at the Children's Hospital of Michigan.[12] She then became the first African-American woman to be a board-certified Neurosurgeon in 1984.[13] She became Chief of Neurosurgery at the Children's Hospital of Michigan in 1987 and held the position until her partial retirement in 2001. During her time as Chief, she specialized in congenital spinal abnormalities, hydrocephalus, trauma and brain tumors.[14] She conducted research and published an article about the effectiveness of the treatment for hydrocephalus that were available in 2001. While initially she was worried about how she would be received by her peers, she quickly gained admiration for being a patient-care focused surgeon. In a recent interview she stated, "It's fun to make people better".[15]

During her years at the Children's Hospital of Michigan, Canady also continued research with Wayne State University. She served as a professor of neurosurgery there as well.[6] Her work and accomplishments have opened the door for many surgeons of all races and genders. From 2001 to her retirement in 2012, Canady worked as a part-time surgeon and consultant at Sacred Heart Hospital in Pensacola, Fl.[13] After moving to Pensacola, Canady initially considered herself retired. However, after meeting local doctors and realizing the need for a pediatric neurosurgeon in the area, Canady decided to join the staff at Sacred Heart Hospital, working part-time.[11] In addition to her career as a surgeon, Canady continued to do research with Wayne State University. This research would eventually lead to the development of an antisiphon shunt that helps to treat hydrocephalus.[16] In a recent interview on why she thinks students should choose neurosurgery she states, "It's intellectually challenging, you get kind of a high when everybody says 'ah, the neurosurgeon is here'". Canady continues to be both an advocate for her profession as well as diversity in medicine.[15]
|Impact=Canady was inducted into the Michigan Women's Hall of Fame in 1989.[17] Canady received the American Medical Women's Association President's Award in 1993 and in 1994 was awarded the Distinguished Service Award from Wayne State University Medical School.[18] In 1984 she was named Teacher of the Year by Children's Hospital of Michigan. She received a Candace Award from the National Coalition of 100 Black Women in 1986.[19] She is a member of the Congress of Neurological Surgeons, the American Association of Neurological Surgeons, the Society of Pediatric Neurosurgery, and the American College of Neurosurgery.

She has also been awarded three honorary degrees – doctor of humane letters honorary degrees from the University of Detroit-Mercy in 1997 and Roosevelt University in 2014, and a doctor of science from the University of Southern Connecticut in 1999.

Canady was also featured in a Nickelodeon Black History Month short animation that aired in February 2015 to celebrate her achievement of being the first African-American woman to become a neurosurgeon.

Canady has stated that she does not like getting attention or being famous. Rather she has said that "if you do good work, the rest doesn't matter".
|References=<references />
}}

People:Marie Maynard Daly

2024-11-10T21:07:39Z

Sisokosun:

{{PeopleForm
|PersonName=Marie Maynard Daly
|name=Marie Maynard Daly
|birth_name=Marie Maynard Daly
|birth_date=1921-04-16
|birth_place=New York City, U.S.
|death_date=2003-10-28
|death_place=New York City, U.S.
|death_cause=Unknown
|occupation=Biochemistry
|industry=Biochemistry
|organizations=Howard University Rockefeller Institute Columbia University's College of Physicians and Surgeons Albert Einstein College of Medicine
|image=[[File:Marie Maynard Daly.jpg|thumb|alt=Marie Maynard Daly|Marie Maynard Daly]]
|alt=Marie Maynard Daly
|caption=Marie Maynard Daly
|Summary=Marie Maynard Daly (April 16, 1921 – October 28, 2003) was an American biochemist. She was the first African-American to receive a Ph.D. from Columbia University and the first African-American woman in the United States to earn a Ph.D. in chemistry.[2] Daly made important contributions in four areas of research: the chemistry of histones, protein synthesis, the relationships between cholesterol and hypertension, and creatine's uptake by muscle cells.[3]
|Early_Life=Daly attended Hunter College High School, a laboratory high school for girls run by Hunter College faculty,[4] where she was also encouraged to pursue chemistry. She then enrolled in Queens College, a small, fairly new school in Flushing, New York. She lived at home to save money and graduated magna cum laude from Queens College with her bachelor's degree in chemistry in 1942.[2][5][6] Upon graduation, she was named a Queens College Scholar,[7] an honor that is awarded to the top 2.5% of the graduating class.[4]

Labor shortages and the need for scientists to support the war effort enabled Daly to garner fellowships to study at New York University and Columbia University for her master's and Ph.D. degrees, respectively.[4]

Daly worked as a laboratory assistant at Queens College while studying at New York University for her master's degree in chemistry, which she completed in 1943. She became a chemistry tutor at Queens College and enrolled in the doctoral program at Columbia University, where she was supervised by Mary Letitia Caldwell, for a Ph.D. thesis titled, "A Study of the Products Formed By the Action of Pancreatic Amylase on Corn Starch" and received her Ph.D. in chemistry in 1947
|Career=Daly worked as a physical science instructor at Howard University, from 1947 to 1948 while simultaneously conducting research under the direction of Herman Branson. After being awarded an American Cancer Society grant to support her postdoctoral research, she joined Alfred E. Mirsky's group at the Rockefeller Institute, which studied the cell nucleus and its constituents.[8] This was the start of a seven-year research program at the Rockefeller Institute of Medicine, where Daly examined how proteins are constructed in the body.[10] At the time, the structure and function of DNA were not yet understood.[11]

Daly began working in the College of Physicians and Surgeons at Columbia University in 1955. In collaboration with Quentin B. Deming, she studied arterial metabolism.[8][2] She continued this work as an assistant professor of biochemistry and of medicine at the Albert Einstein College of Medicine at Yeshiva University, where she and Deming moved in 1960.[8] From 1958 to 1963, she also served as an investigator for the American Heart Association.[12]

During her final years at Albert Einstein College, per Daly's efforts to increase minority enrollment in professional and graduate schools, she helped run the Martin Luther King -Robert F. Kennedy program to help prepare black students for admission.[13] In 1971 she was promoted to associate professor.[8]

In 1975, Daly was one of 30 minority women scientists to attend a conference examining the challenges facing minority women in STEM fields. The conference was held by the American Association for the Advancement of Science. This resulted in the publication of the report, The Double Bind: The Price of Being a Minority Woman in Science (1976) which made recommendations for recruiting and retaining minority women scientists.[6][14]

Daly was a member of the board of governors of the New York Academy of Sciences for two years.[15] She was a fellow of the American Association for the Advancement of Science and of the American Cancer Society. Daly was designated as a career scientist by the Health Research Council of the City of New York.

Daly retired in 1986 from the Albert Einstein College of Medicine, and in 1988 established a scholarship for African American chemistry and physics majors at Queens College in memory of her father.[8][16] In 1999, she was recognized by the National Technical Association as one of the top 50 women in Science, Engineering and Technology
|Impact=On February 26, 2016, the founding principal of the new elementary school P.S.360Q, Mr. R. Emmanuel-Cooke, announced that the school would be named "The Dr. Marie M. Daly Academy of Excellence" in honor of the Queens resident.[37][38] Additionally Einstein College also created an annual memorial lecture called The Marie M. Daly Memorial Celebration that is sponsored by the division of Biomedical Sciences and the Einstein Minority Scientist Association.[39] Every year guest speakers are invited to give a lecture highlighting diversity and contribution of minorities to science.
|Critiques=N/A
|Bibliography=Daly, Marie M.; Mirsky, A.E. (June 1949). "Chromatography of Purines and Pyrimidines on Starch Columns". Journal of Biological Chemistry. 179 (2): 981–982. doi:10.1016/S0021-9258(19)51291-1. PMID 18150028.
Daly, M.M.; Allfrey, V.G.; Mirsky, A.E. (May 20, 1950). "Purine and Pyrimidine Contents of Some Desoxypentose Nucleic Acids" (PDF). Journal of General Physiology. 33 (5): 497–510. doi:10.1085/jgp.33.5.497. PMC 2147206. PMID 15422104.
Daly, Marie; Mirsky, A.E.; Ris, Hans (March 20, 1951). "The Amino Acid Composition and Some Properties of Histones" (PDF). The Journal of General Physiology. 34 (4): 439–450. doi:10.1085/jgp.34.4.439. PMC 2147226. PMID 14824510.
Daly, Marie M.; Mirsky, A.E. (November 1952). "Formation of Protein in the Pancreas". Journal of General Physiology. 36 (2): 243–254. doi:10.1085/jgp.36.2.243. PMC 2147369. PMID 13011280.
Daly, Marie M.; Allfrey, V.G.; Mirsky, A.E. (November 1952). "Uptake of Glycine-N15 by Components of Cell Nuclei" (PDF). Journal of General Physiology. 36 (2): 173–179. doi:10.1085/jgp.36.2.173. PMC 2147362. PMID 13011275.
Allfrey, V.; Daly, M.M.; Mirsky, A.E. (November 20, 1953). "Synthesis of protein in the pancreas. II. The role of ribonucleoprotein in protein synthesis". Journal of General Physiology. 37 (2): 157–175. doi:10.1085/jgp.37.2.157. PMC 214743. PMID 13109153.
Mirsky, A.E.; Allfrey, V.G.; Daly, M.M. (September 1954). "The Uptake of N15-Labelled Glycine by Liver Proteins". Journal of Histochemistry and Cytochemistry. 2 (5): 376–377. doi:10.1177/2.5.376. PMID 13192326. S2CID 40223958.
Daly, M.M.; Mirsky, A.E. (January 1955). "Histones With High Lysine Content". Journal of General Physiology. 38 (3): 405–413. doi:10.1085/jgp.38.3.405. PMC 2147486. PMID 13221780.
Allfrey, V.G.; Daly, M.M.; Mirsky, A.E. (January 20, 1955). "Some Observations on Protein Metabolism in Chromosomes of Non-Dividing Cells" (PDF). Journal of General Physiology. 38 (3): 415–424. doi:10.1085/jgp.38.3.415. PMC 2147482. PMID 13221781.
Daly, M.M.; Allfrey, V.G.; Mirsky, A.E. (November 20, 1955). "Synthesis of Protein in the Pancreas. III. Uptake of Glycine-N15 by the Trypsinogen and Chymotrypsinogen of Mouse Pancreas" (PDF). Journal of General Physiology. 39 (2): 207–210. doi:10.1085/jgp.39.2.207. PMC 2147525. PMID 13271721.
Deming, Q.B.; Mosbach, E.H.; Bevans, M.; Daly, M.M.; Abell, L.L.; Martin, E.; Brun, L.M.; Halpern, E.; Kaplan, R. (April 1, 1958). "Blood Pressure, Cholesterol Content of Serum and Tissues and Atherogenesis in the Rat" (PDF). The Journal of Experimental Medicine. 107 (4): 581–598. doi:10.1084/jem.107.4.581. PMC 2136835. PMID 13513919.
Daly, Marie M.; Gupride, E. Gambetta (February 1, 1959). "The Respiration and Cytochrome Oxidase Activity of Rat Aorta in Experimental Hypertension" (PDF). Journal of Experimental Medicine. 109 (2): 187–195. doi:10.1084/jem.109.2.187. PMC 2136939. PMID 13620848.
Adel, Harold; Daly, Marie M.; Deming, Quentin B.; Brun, Lili; Raeff, Victoria (1962). "Effect of Hypertension on Cholesterol Synthesis in Rats" (PDF). Journal of Clinical Investigation (Papers Presented / Proceedings of the Fifty-Fourth Annual Meeting of the American Society for Clinical Investigation, April 30, 1962. 41 (6): 1340.
Daly, M.M.; Deming, Q.B.; Raeff, V.M.; Brun, L.M. (October 1963). "Cholesterol Concentration and Cholesterol Synthesis in Aortas of Rats With Renal Hypertension" (PDF). Journal of Clinical Investigation. 42 (10): 1606–1612. doi:10.1172/JCI104845. PMC 289439. PMID 14074354.
Adel, H.N.; Deming, Q.B.; Daly, M.M.; Raeff, V.M.; Brun, L.M. (October 1965). "The Effect of Experimental Hypertension on Cholesterol Synthesis in the Rat". Journal of Clinical and Laboratory Medicine. 66 (4): 571–581. PMID 5843085.
Wolinsky, Harvey; Daly, Marie M. (November 1970). "A Method for the Isolation of Intima-Media Samples from Arteries". Proceedings of the Society for Experimental Biology and Medicine. 135 (2): 364–368. doi:10.3181/00379727-135-35052. PMID 4921030. S2CID 46610507.
Daly, M.M. (May 1971). "Biosynthesis of squalene and sterols by rat aorta". Journal of Lipid Research. 12 (3): 367–375. doi:10.1016/S0022-2275(20)39518-3. PMID 5579265.
Daly, Marie M. (September 1972). "Effects of Hypertension on the Lipid Composition of Rat Aortic Intima-Media". Circulation Research. 31 (3): 410–416. doi:10.1161/01.res.31.3.410. PMID 5057020. S2CID 12008214.
Wolinsky, Harvey; Goldfischer, Sidney; Daly, Marie M.; Kasak, Lisa E.; Coltoff-Schiller, Bernice (April 1975). "Arterial Lysosomes and Connective Tissue in Primate Atherosclerosis and Hypertension". Circulation Research. 36 (4): 553–561. doi:10.1161/01.res.36.4.553. PMID 1116247.
Daly, M.M. (January 1976). "Effects of age and hypertension on utilization of glucose by rat aorta". American Journal of Physiology. 230 (1): 30–33. doi:10.1152/ajplegacy.1976.230.1.30. PMID 1251907.
Park, Sung Suh; Kikkawa, Yutaka; Goldring, Irene P.; Daly, Marie M.; Zelefsky, Melvin; Shim, Chang; Spierer, Morris; Morita, Toyohiko (June 1, 1977). "An Animal Model of Cigarette Smoking in Beagle Dogs Correlative Evaluation of Effects on Pulmonary Function, Defense, and Morphology". American Review of Respiratory Disease. 115 (6): 971–979. doi:10.1164/arrd.1977.115.6.971 (inactive 1 November 2024). PMID 262108. Retrieved 8 November 2018.
Daly, Marie M.; Seifter, Sam (August 1980). "Uptake of creatine by cultured cells". Archives of Biochemistry and Biophysics. 203 (1): 317–324. doi:10.1016/0003-9861(80)90182-4. PMID 7406503.
Daly, Marie M. (February 1, 1985). "Guanidinoacetate methyltransferase activity in tissues and cultured cells". Archives of Biochemistry and Biophysics. 236 (2): 576–584. doi:10.1016/0003-9861(85)90661-7. PMID 3970526.
|References=<references />
|relatives=Vincent Clark
}}

Ideologies:African Nationalism

2024-11-10T21:06:48Z

Sisokosun:

{{Ideologiesform
|IdeologiesName=African Nationalism
|Summary=African nationalism is an umbrella term which refers to a group of political ideologies in West, Central, East and Southern Africa, which are based on the idea of national self-determination and the creation of nation states.[1] The ideology emerged under European colonial rule during the 19th and 20th centuries and was loosely inspired by nationalist ideas from Europe.
|History=Originally, African nationalism was based on demands for self-determination and played an important role in forcing the process of decolonisation of Africa (c. 1957–66). However, the term refers to a broad range of different ideological and political movements and should not be confused with Pan-Africanism which may seek the federation of many or all nation states in Africa.[3]

Nationalist ideas in Africa emerged during the mid-19th century among the emerging black middle classes in West Africa. Early nationalists hoped to overcome ethnic fragmentation by creating nation-states.[4] In its earliest period, it was inspired by African-American and Afro-Caribbean intellectuals from the Back-to-Africa movement who imported nationalist ideals current in Europe and the Americas at the time.[5] The early African nationalists were elitist and believed in the supremacy of Western culture but sought a greater role for themselves in political decision-making.[6] They rejected African traditional religions and tribalism as "primitive" and embraced western ideas of Christianity, modernity, and the nation state.[7] However, one of the challenges faced by nationalists in unifying their nation after European rule were the divisions of tribes and the formation of ethnicism.
African nationalism first emerged as a mass movement in the years after World War II as a result of wartime changes in the nature of colonial rule as well as social change in Africa itself.[8] Nationalist political parties were established in almost all African colonies during the 1950s, and their rise was an important reason for the decolonisation of Africa between c.1957 and 1966. However, African nationalism was never a single movement, and political groups considered to be African nationalists varied by economic orientation and degrees of radicalism and violence.[3] Nationalists leaders struggled to find their own social and national identity following the European influence that controlled the political landscape during the colonial occupation.

African nationalism in the colonial era was often framed purely in opposition to colonial rule and was therefore frequently unclear or contradictory about its other objectives.[9] According to historian Robert I. Rotberg, African nationalism would not have emerged without colonialism.[10] Its relation to Pan-Africanism was also ambiguous, with many nationalist leaders professing Pan-African loyalties but still refusing to commit to supranational unions. African nationalists of the period have also been criticised for their continued use of ideas and policies associated with colonial states.[9] In particular, nationalists usually attempted to preserve national frontiers created arbitrarily under colonial rule after independence and create a national sense of national identity among the heterogeneous populations inside them.[10]
|Groups=Women as national leaders
Women were fundamental nationalist leaders in their own right. Under the inspiration of Bibi Titi Mohammed, a former singer in Dar es Salaam who became a Tanganyikan nationalist, Tanzanian women were organised into a Women's Section of the Tanganyikan African National Union. Mohammed, who was semi-illiterate, was an impressive orator and later combined her nationalist work in the 1950s with her political ambitions. She was one of the most visible Tanganyikan nationalists during the struggle against colonialism and imperialism.[16] She was the only nationalist leader, besides Julius Nyerere, who was recognized across the country at the time of Tanzanian independence. Her legacy as a leader, speaker, organiser and activist is testimony to the pivotal role played by many uneducated women in spreading a national consciousness, a political awareness and securing independence from British rule in Tanzania.
|Criticisms=South Africa

The African National Congress (ANC) is a political party in South Africa. It originated as a liberation movement known for its opposition to apartheid and has governed the country since 1994, when the first post-apartheid election resulted in Nelson Mandela being elected as President of South Africa.

Founded on 8 January 1912 in Bloemfontein as the South African Native National Congress, the organisation was formed to advocate for the rights of black South Africans. When the National Party government came to power in 1948, the ANC's central purpose became to oppose the new government's policy of institutionalised apartheid.

In the post-apartheid era, the ANC continues to identify itself foremost as a liberation movement, although it is also a registered political party.

Gambia

See also: Politics of the Gambia and History of the Gambia
In the Gambia, one of the prominent Gambian nationalists and Pan-Africanists during the colonial era was Alieu Ebrima Cham Joof. From the 1950s up to Gambia's independence, Cham Joof (as he is commonly referred to), held a series of campaigns against the British colonial administration. In 1958, he spearheaded the All Party Committee – the purpose of which was for self-governance and to determine the political direction of the Gambia free from European colonialism and neo-colonialism. In 1959, he organised the Bread and Butter demonstration from outside his house in Barthurst now Banjul, and led his followers to Government House to lobby the British colonial administration. Following that demonstration, Cham Joof and his associates Crispin Grey Johnson and M. B. Jones were indicted as "inciting the public to disobey the laws of the land" and charged as political prisoners
|References=<references />
|ideologiesName=African Nationalism
|ideologies_name=African Nationalism
|ideologies_date=19th century
|ideologies_orgs=ANC, All Peoples Congress
|ideologies_people=Alieu Ebrima Cham Joof, Nelson Mandela
|ideologies_related=ANC
}}

Geography:Ghana

2024-11-10T21:06:11Z

Sisokosun:

{{Geographyform
|GeographyName=Ghana
|geography_name=Ghana
|geography_geocord=05°33′18″N 00°11′33″W
|geography_capital=Accra
|geography_language=English
|geography_ethnic=45.7% Akan 18.5% Mole-Dagbon 12.8% Ewe 7.1% Ga-Adangbe 6.4% Gurma 3.2% Guan 2.7% Gurunsi 2.0% Mande 1.6% other / unspecified
|geography_religion=71.3% Christianity 49.0% Protestantism 22.3% other Christian 19.9% Islam 3.2% traditional faiths 1.1% no religion 4.5% other / unspecified
|geography_area=238,540 km2 (92,100 sq mi)
|geography_pop=34,612,532 (2024)
|geography_currency=Cedi
|image=[[File:ghana.png|link=|thumb]]
|alt=Flag of Ghana
|caption=Flag of Ghana
|Summary=Ghana,[a] officially the Republic of Ghana, is a country in West Africa. It lies adjacent to the Gulf of Guinea and the Atlantic Ocean to the south, sharing a border with Ivory Coast in the west, Burkina Faso in the north, and Togo in the east. Ghana covers an area of 239,567 km2 (92,497 sq mi), spanning diverse ecologies, from coastal savannas to tropical rainforests. With nearly 35 million inhabitants, Ghana is the second-most populous country in West Africa.
|Geography=Ghana is located on the Gulf of Guinea, a few degrees north of the Equator.[83] It spans an area of 238,540 km2 (92,101 sq mi)[83] and has an Atlantic coastline that stretches 560 kilometres (350 miles) on the Gulf of Guinea in the Atlantic Ocean to its south.[83] Dodi Island and Bobowasi Island are near the south coast.[84] It lies between latitudes 4°45'N and 11°N, and longitudes 1°15'E and 3°15'W. The prime meridian passes through Ghana, specifically through Tema.[83] Ghana is geographically closer to the intersection of the Prime Meridian and the Equator than any other country, since this point, (0°, 0°), is located in the Atlantic Ocean approximately 614 km (382 mi) off the south-east coast of Ghana.

Grasslands mixed with south coastal shrublands and forests dominate Ghana, with forest extending northward from the coast 320 kilometres (200 miles) and eastward for a maximum of about 270 kilometres (170 miles) with locations for mining of industrial minerals and timber.[83] Ghana is home to five terrestrial ecoregions: Eastern Guinean forests, Guinean forest–savanna mosaic, West Sudanian savanna, Central African mangroves, and Guinean mangroves.[85] It had a 2018 Forest Landscape Integrity Index mean score of 4.53/10, ranking it 112th globally out of 172 countries.[86]

The White Volta River and its tributary Black Volta, flow south through Ghana to Lake Volta, the world's third-largest reservoir by volume and largest by surface area, formed by the hydroelectric Akosombo Dam,[87] completed in 1965.[88] The Volta flows out of Lake Volta into the Gulf of Guinea.[89] The northernmost part of Ghana is Pulmakong and the southernmost part of Ghana is Cape Three Points.[83]
|Etymology=The name Ghana comes from Wagadu, a vast empire in west Africa from the 3rd to 12th centuries; Wagadu was termed Ghana by Arab traders involved in the trans-Saharan trade. Ghana is thought to originate from the title Kaya Maghan of the rulers of Wagadu, which translates as ruler of gold. As the Gold Coast colony prepared for independence, the nation's leader and first prime minister later first president Kwame Nkrumah the one who led Ghana to independence, settled on Ghana, aiming to evoke a sense of unity and liberation among the Ghanaian people. The name was a powerful reminder of their shared heritage and the legacy of the ancient empire that once thrived in the wider region. It encapsulated the aspirations of the Ghanaian people for self-governance, progress, and a future marked by dignity and resilience.
|History=Exploring the history of Ghana and its pivotal role in the decolonization of Africa reveals a compelling narrative of resilience, strategic diplomacy, and visionary leadership. This journey through Ghana’s past not only highlights the nation’s fight for sovereignty but also underscores its influence on the broader Pan-African movement and decolonization efforts across the continent.

===== Pre-Colonial Period =====

The region now known as Ghana has been inhabited for thousands of years, with evidence of human presence dating back to 4000 BC. By the early second millennium, several states and kingdoms had emerged, including the notable Kingdom of Ghana (not geographically coinciding with modern Ghana), which was renowned for its wealth and trade networks.

However, the most directly relevant predecessors to the modern state of Ghana were the Akan kingdoms, particularly the Ashanti Empire, and the coastal Fante states among others. These societies were sophisticated and organized, with intricate political systems and rich cultural traditions.

===== European Contact and the Slave Trade =====

The 15th century marked the beginning of European contact, initially with the Portuguese, who were drawn to the region’s gold reserves, coining the name “Gold Coast.” This period also saw the commencement of the transatlantic slave trade, profoundly impacting the region’s social, economic, and demographic fabric.
European competition over trade in the Gold Coast intensified, leading to centuries of conflict and the establishment of numerous forts and castles along the coastline, many of which still stand today.

===== Colonial Era =====

By the 19th century, the British had become the dominant European power in the region. The Gold Coast became a British colony, encompassing not just the coastal areas but extending inland to include various territories and kingdoms, among them the Ashanti and the Northern Territories.

This period was marked by resistance against colonial rule, most notably by the Ashanti Empire, which fought several wars against the British. Some of the most famous conflicts was the Yaa Asantewaa War (also known as the War of the Golden Stool – March – September 1900), which was led by Ejusu Queen Mother Yaa Asantewaa.

===== Path to Independence =====

The early 20th century saw the rise of nationalist sentiments, with educated Ghanaians and others beginning to organize politically. The formation of the United Gold Coast Convention (UGCC) in 1947 was a critical step, laying the groundwork for political activism.

Kwame Nkrumah, initially a secretary for the UGCC, emerged as a leading figure, advocating for immediate independence. His founding of the Convention People’s Party (CPP) in 1949 and the subsequent civil disobedience campaign accelerated the push for sovereignty.

===== Independence and Nkrumah’s Leadership =====

Ghana gained independence from Britain on March 6, 1957, becoming the first sub-Saharan African country to do so. Kwame Nkrumah, Ghana’s first prime minister and later its first president, played a crucial role in the independence movement.

Nkrumah’s vision extended beyond Ghana’s borders, advocating for Pan-Africanism and the liberation of African colonies. Under Nkrumah, Ghana became a symbol of hope for other African nations struggling against colonial rule.

===== Ghana’s Role in Pan-Africanism and Decolonization =====

Nkrumah’s Ghana was instrumental in fostering Pan-Africanism, hosting the All-African People’s Conference in 1958, which was a significant event that galvanized support for independence movements across the continent.

Ghana supported liberation movements financially and diplomatically, providing training and a platform for leaders from various African countries to articulate and coordinate their strategies for independence.

===== Economic and Social Policies =====

Domestically, Nkrumah embarked on ambitious industrialization and social policies, aiming to transform Ghana into a modern, self-sufficient state. These efforts had mixed results, contributing to economic challenges but also laying the foundation for future development. Education and health care received significant attention, with efforts made to expand access to these essential services across the country.

===== Military Coup and Aftermath =====

In 1966, Nkrumah’s government was overthrown in a military coup nicknamed “Operation Cold Chop”. The coup reflected the growing dissatisfaction with Nkrumah’s authoritarian style and economic mismanagement.

The subsequent decades saw a series of military and civilian governments, with varying degrees of stability and economic success. Despite these challenges, Ghana transitioned to a democratic system in the early 1990s, with the introduction of the 1992 Constitution. Since then, the West African country has remained relatively stable and free.
|Landmarks====== Cape Coast Castle =====

Cape Coast Castle is a monumental landmark with significant historical relevance in Ghana. It is also the most popular tourist destination in Ghana now. Located on the central coastline of the country, the castle was originally built by the Swedes in 1653 for trade in timber and gold. However, the castle became infamous as a key departure point for African captives during the Atlantic Slave Trade.

As European control over the region fluctuated, the castle changed hands among Swedish, Dutch, Danish, and finally, the British. Each occupancy added their own modifications to the castle, contributing to its diverse architectural features. The British, who maintained control of the castle until Ghana’s independence, repurposed the edifice as the headquarters of their colonial administration.

In 1957, when Ghana became the first African nation to gain independence from colonial rule, the castle was converted into a historical museum. Today, Cape Coast Castle is a UNESCO World Heritage Site that attracts scores of visitors each year. Its infamous ‘Door of No Return’ symbolizes the horrific journey of millions of Africans who were forced into slavery, making it a potent emblem of a sorrowful period in African history.

===== Elmina Castle =====

Located on the gold coast, Elmina Castle stands as one of the oldest European buildings in West Africa, and one of the most important historical sites in Ghana. Originally built by the Portuguese in the 15th century as a trading post, it later became a notorious hub for the transatlantic slave trade. Thousands of enslaved Africans were held captive within its dungeons before being shipped across the Atlantic to the Americas. Despite changing hands among different colonial powers – Portuguese, Dutch, and British – the castle retained its infamous role until the abolition of the slave trade in the 19th century.
Today, Elmina Castle stands as a UNESCO World Heritage Site, a poignant reminder of the human atrocities committed during the slave trade era, offering visitors a glimpse into a dark chapter of human history.

===== Assin Manso Slave River Site =====

Assin Manso served as one of the largest slave markets for gathering enslaved Africans before they were marched to the coast and sent on ships to the “New World”. Here, you can see the infamous “Slave River” where captives had their last bath before their long and torturous journey.

A monument and a wall covered with names of enslaved Africans return home symbolize the collective memory and the resilience of a people. This site serves not only as a place for reflection and remembrance but also a beacon of reconciliation and healing.
|References=<references />
}}

Events:Harlem Renaissance

2024-11-10T21:05:53Z

Sisokosun:

{{Eventsform
|EventsName=Harlem Renaissance
|events_name=Harlem Renaissance
|events_place=Harlem, NY
|events_date=1918–mid-1930s
|image=[[File:Harlem_ren.jpg|link=|thumb]] Image
|Summary=The Harlem Renaissance was an intellectual and cultural revival of African-American music, dance, art, fashion, literature, theater, politics and scholarship centered in Harlem, Manhattan, New York City, spanning the 1920s and 1930s.
|Background=Until the end of the Civil War, the majority of African Americans had been enslaved and lived in the South. During the Reconstruction Era, the emancipated African Americans began to strive for civic participation, political equality, and economic and cultural self-determination. Soon after the end of the Civil War, the Ku Klux Klan Act of 1871 gave rise to speeches by African-American congressmen addressing this bill.[9] By 1875, sixteen African Americans had been elected and served in Congress and gave numerous speeches with their newfound civil empowerment.[10]

The Ku Klux Klan Act of 1871 was followed by the passage of the Civil Rights Act of 1875, part of Reconstruction legislation by Republicans. During the mid-to-late 1870s, racist whites organized in the Democratic Party launched a murderous campaign of racist terrorism to regain political power throughout the South. From 1890 to 1908, they proceeded to pass legislation that disenfranchised most African Americans and many poor whites, trapping them without representation. They established white supremacist regimes of Jim Crow segregation in the South and one-party block voting behind Southern Democrats.
Democratic Party politicians (many having been former slaveowners and political and military leaders of the Confederacy) conspired to deny African Americans their exercise of civil and political rights by terrorizing black communities with lynch mobs and other forms of vigilante violence[12] as well as by instituting a convict labor system that forced many thousands of African Americans back into unpaid labor in mines, plantations and on public works projects such as roads and levees. Convict laborers were typically subject to brutal forms of corporal punishment, overwork and disease from unsanitary conditions. Death rates were extraordinarily high.[13] While a small number of African Americans were able to acquire land shortly after the Civil War, most were exploited as sharecroppers.[14] Whether sharecropping or on their own acreage, most of the black population was closely financially dependent on agriculture. This added another impetus for the Migration: the arrival of the boll weevil. The beetle eventually came to waste 8% of the country's cotton yield annually and thus disproportionately impacted this part of America's citizenry.[15] As life in the South became increasingly difficult, African Americans began to migrate north in great numbers.

Most of the future leading lights of what was to become known as the "Harlem Renaissance" movement arose from a generation that had memories of the gains and losses of Reconstruction after the Civil War. Sometimes their parents, grandparents – or they themselves – had been slaves. Their ancestors had sometimes benefited by paternal investment in cultural capital, including better-than-average education.

Many in the Harlem Renaissance were part of the early 20th century Great Migration out of the South into the African-American neighborhoods of the Northeast and Midwest. African Americans sought a better standard of living and relief from the institutionalized racism in the South. Others were people of African descent from racially stratified communities in the Caribbean who came to the United States hoping for a better life. Uniting most of them was their convergence in Harlem.
|Outcome=The Harlem Renaissance was successful in that it brought the black experience clearly within the corpus of American cultural history. Not only through an explosion of culture, but on a sociological level, the legacy of the Harlem Renaissance redefined how America, and the world, viewed African Americans. The migration of Southern blacks to the North changed the image of the African American from rural, undereducated peasants to one of urban, cosmopolitan sophistication. This new identity led to a greater social consciousness, and African Americans became players on the world stage, expanding intellectual and social contacts internationally.

The progress—both symbolic and real—during this period became a point of reference from which the African-American community gained a spirit of self-determination that provided a growing sense of both black urbanity and black militancy, as well as a foundation for the community to build upon for the Civil Rights struggles in the 1950s and 1960s.

The urban setting of rapidly developing Harlem provided a venue for African Americans of all backgrounds to appreciate the variety of black life and culture. Through this expression, the Harlem Renaissance encouraged the new appreciation of folk roots and culture. For instance, folk materials and spirituals provided a rich source for the artistic and intellectual imagination, which freed blacks from the establishment of past condition. Through sharing in these cultural experiences, a consciousness sprung forth in the form of a united racial identity.

However, there was some pressure within certain groups of the Harlem Renaissance to adopt sentiments of conservative white America in order to be taken seriously by the mainstream. The result being that queer culture, while far-more accepted in Harlem than most places in the country at the time, was most fully lived out in the smoky dark lights of bars, nightclubs and cabarets in the city.[56] It was within these venues that the blues music scene boomed, and, since it had not yet gained recognition within popular culture, queer artists used it as a way to express themselves honestly.[56]

Even though there were factions within the Renaissance that were accepting of queer culture/lifestyles, one could still be arrested for engaging in homosexual acts. Many people, including author Alice Dunbar Nelson and "The Mother of Blues" Gertrude "Ma" Rainey,[57] had husbands but were romantically linked to other women as well.[58]
|Legacy=Certain aspects of the Harlem Renaissance were accepted without debate, and without scrutiny. One of these was the future of the "New Negro". Artists and intellectuals of the Harlem Renaissance echoed American progressivism in its faith in democratic reform, in its belief in art and literature as agents of change, and in its almost uncritical belief in itself and its future. This progressivist worldview rendered black intellectuals—just like their white counterparts—unprepared for the rude shock of the Great Depression, and the Harlem Renaissance ended abruptly because of naïve assumptions about the centrality of culture, unrelated to economic and social realities.[73]
|References=<references />
}}

Cultures:Asante

2024-11-10T21:05:08Z

Sisokosun:

{{Culturesform
|CultureName=Asante
|culture_name=Asante/Ashanti
|culture_region=Ghana
|culture_language=Twi
|culture_religion=Akan, Christianity, Islam
|image=[[File:Flag_of_Ashanti.png|link=|thumb]]
|alt=Ashanti Flag
|caption=Flag of the Ashanti
|Summary=The Asante, also known as Ashanti in English (/əˈʃɑːntiː/ ⓘ), are part of the Akan ethnic group and are native to the Ashanti Region of modern-day Ghana. Asantes are the last group to emerge out of the various Akan civilizations. Twi is spoken by over nine million Asante people as their native language.
|Geography=The Ashanti Region has a variable terrain: coasts and mountains; wildlife sanctuary, strict nature reserve, and national parks; forests and grasslands;[7] lush agricultural areas;[8] and near savannas,[7] enriched with vast deposits of industrial minerals,[8] most notably vast deposits of gold.[9]

The territory Asante people settled is home to a volcanic crater lake, Lake Bosumtwi, and Asante is bordered westerly to Lake Volta within the central part of present-day Ghana.[10] The Asante (Kingdom of Asante) territory is densely forested, mostly fertile and to some extent mountainous.[10] There are two seasons—the rainy season (April to November) and the dry season (December to March).[10] The land has several streams; the dry season, however is extremely desiccated.[10] Ashanti Region is hot year round.[10]

Today Asante people number upwards of 10 million. Asante Twi, the majority language, is a member of the Central Tano languages within the Kwa languages.[1][11] Asante political power combines Asantehene Otumfuo Nana Osei Tutu II as the political head of the Asantes and the Ashanti Region,[12][13] with Asante semi-one-party state representative New Patriotic Party,[14] and since the Ashanti Region (and the Kingdom of Asante) state political union with Ghana,[15] the Asante remain largely influential.[16]

Asantes reside in Asante and Brong Ahafo Regions in Ghana.[16] Kumase metropolis, the capital of Asante (Kingdom of Asante), has also been the historic capital of the Asante Kingdom.[16] The Ashanti Region currently has a population of 11 million (11,000,000).

Today, as in the past, the Ashanti Region continues to make significant contributions to Ghana's economy.[17] Asante is richly endowed with industrial minerals and agricultural implements, Asante is responsible for much of Ghana's domestic food production and for the foreign exchange Ghana earns from cocoa, agricultural implements, gold, bauxite, manganese, various other industrial minerals, and timber.[17] Kumase metropolis and Ashanti Region produces 96% of Ghana's exports.[8][9]
|Religions=The Asante follow Akan religion and the Asante religion (a traditional religion which seems to be dying slowly but is revived only on major special occasions—yet is undergoing a global revival across the diaspora), followed by Christianity (Roman Catholicism and Protestantism) and Islam.[38]

Asante people received the religion of Islamic North Africa within their talismanic tradition, making amulets with Quranic citations, name of the Arabic angels or Jinn. Amulets were also set in the corners of houses or soaked in water to produce liquids for drinking and for washing that were believed to have thaumaturgical properties.[39]
|Bibliography=ipsum lorem
|References=<references />
|History=In the 1670s the Ashanti went from being a tributary state to the centralized hierarchical Denkyira kingdom. Asantehene Osei Kofi Tutu I, military leader and head of the Oyoko clan, founded the Asante kingdom. Osei Tutu obtained the support of other clan chiefs and using Kumase as the central base, subdued surrounding states.[6] Osei Tutu challenged and eventually defeated Denkyira in 1701,[4][6] and presumptuously from this, the name Asante came to be.[4][6]

Realizing the weakness of a loose confederation of Akan states, Osei Tutu strengthened centralization of the surrounding Akan groups and expanded the powers judiciary system within the centralized government.[18] Thus, this loose confederation of small city-states grew into a kingdom or empire looking to expand its land.[18] Newly conquered areas had the option of joining the empire or becoming tributary states.[18] Opoku Ware I, Osei Tutu's successor, extended the borders.[19]
|Languages=Twi ([tɕᶣi]) is a variety of the Akan language spoken in southern and central Ghana by several million people, mainly of the Akan people, the largest of the seventeen major ethnic groups in Ghana. Twi has about 4.4 million speakers.[1]

Twi is a common name for mutually intelligible former literary dialects of the Akan language of Bono, Asante and Akuapem.[2][3][4] Akuapem, as the first Akan variety to be used for Bible translation, has become the prestige dialect as a result.[5] It is also spoken by the people of southeastern Côte d'Ivoire.[6][3][7] It generally subsumes the following dialects: Ahafo, Akuapem, Akyem, Asante, Asen, Dankyira and Kwawu.[8]
|Traditions=Asante are a matrilineal society where line of descent is traced through the female.[27] Historically, this mother progeny relationship determined land rights, inheritance of property, offices and titles.[27] It is also true that the Asante inherit property from the paternal side of the family.[27]

Asante soulwasher (Ashanti Sunsum Washer)
Though not considered as important as the mother, the male interaction continues in the place of birth after marriage.[27]

Historically, an Asante girl was betrothed with a golden ring called "petia" (I love you), if not in childhood, immediately after the puberty ceremony.[27] They did not regard marriage "awade" as an important ritual event, but as a state that follows soon and normally after the puberty ritual.[27] The puberty rite was and is important as it signifies passage from childhood to adulthood in that chastity is encouraged before marriage.[27] The Asante required that various goods be given by the boy's family to that of the girl, not as a 'bride price', but to signify an agreement between the two families.[27]
|Critiques=The Asante follow Akan religion and the Asante religion (a traditional religion which seems to be dying slowly but is revived only on major special occasions—yet is undergoing a global revival across the diaspora), followed by Christianity (Roman Catholicism and Protestantism) and Islam.[38]

Asante people received the religion of Islamic North Africa within their talismanic tradition, making amulets with Quranic citations, name of the Arabic angels or Jinn. Amulets were also set in the corners of houses or soaked in water to produce liquids for drinking and for washing that were believed to have thaumaturgical properties.[39]
}}

Form:Ideologiesform

2024-11-10T21:04:30Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
Enter the name of the Ideology you wish to create a page for below.

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{{{field|Groups|Groups|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Legacy''
{{{field|Criticisms|Criticisms|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

'''References''': Use <nowiki><references /></nowiki> below to format references correctly.
{{{field|References|input type=textarea|placeholder=Add your references here}}}

{{{end template}}}
</includeonly>

Form:Geographyform

2024-11-10T21:04:14Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
Enter the name of the Geography (Country) you wish to create a page for below.

{{#forminput:form=Geographyform|namespace=Geography}}
</noinclude>

<includeonly>
{{{for template|Geographyform}}}

'''Page Title (Geography Name):'''
{{{field|GeographyName|GeographyName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Name '''
{{{field|geography_name|Name|input type=text|placeholder=Geography Name ie: country|class=full-width-field}}}

'''Coordinates '''
{{{field|geography_geocord|Coordinates|input type=text|placeholder=Geographic region|class=full-width-field}}}

'''Capital'''
{{{field|geography_capital|Capital|input type=text|placeholder=Country Capital|class=full-width-field}}}

'''Official Language'''
{{{field|geography_language|Language|input type=text|placeholder=Enter religions |class=full-width-field}}}

'''Ethnic Groups'''
{{{field|geography_ethnic|Ethnic Groups|input type=text|placeholder=Enter Ethnic groups |class=full-width-field}}}

'''Religions'''
{{{field|geography_religion|Religion|input type=text|placeholder=Enter religions |class=full-width-field}}}

'''Area Size'''
{{{field|geography_area|Area|input type=text|placeholder=Enter area size |class=full-width-field}}}

'''Population Size'''
{{{field|geography_pop|Population|input type=text|placeholder=Enter Population Size |class=full-width-field}}}

'''Currency'''
{{{field|geography_currency|Currency|input type=text|placeholder=Official currency |class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
{{{field|caption|Caption|input type=text|placeholder=Enter a brief caption for the image|class=full-width-field}}}

 
== Content Sections ==
''For guidance on formatting articles, refer to the [https://www.mediawiki.org/wiki/Help:Formatting MediaWiki Formatting Help].''
 
''Summary''
{{{field|Summary|Summary|input type=textarea|placeholder=Tip: For a cleaner appearance, try to keep the summary under 100 words.|class=full-width-field}}}
 
''Geography''
{{{field|Geography|Geography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Etymology''
{{{field|Etymology|Etymology|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''History''
{{{field|History|History|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Landmarks''
{{{field|Landmarks|Landmarks|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

'''References''': Use <nowiki><references /></nowiki> below to format references correctly.
{{{field|References|input type=textarea|placeholder=Add your references here}}}

{{{end template}}}
</includeonly>

Form:Eventsform

2024-11-10T21:03:58Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
Enter the name of the Event you wish to create a page for below.

{{#forminput:form=Eventsform|namespace=Events}}
</noinclude>

<includeonly>
{{{for template|Eventsform}}}

'''Page Title (Name of Event):'''
{{{field|EventsName|EventsName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Name '''
{{{field|events_name|Name|input type=text|placeholder=Name of Event|class=full-width-field}}}

'''Place'''
{{{field|events_place|Place|input type=text|placeholder=Geographic region|class=full-width-field}}}

'''Date'''
{{{field|events_date|Date|input type=text|placeholder=Languages|class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|link=|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
{{{field|caption|Caption|input type=text|placeholder=Enter a brief caption for the image|class=full-width-field}}}

 
== Content Sections ==
''For guidance on formatting articles, refer to the [https://www.mediawiki.org/wiki/Help:Formatting MediaWiki Formatting Help].''
 
''Summary''
{{{field|Summary|Summary|input type=textarea|placeholder=Tip: For a cleaner appearance, try to keep the summary under 100 words.|class=full-width-field}}}
 
''Background''
{{{field|Background|Background|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Outcome''
{{{field|Outcome|Outcome|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Legacy''
{{{field|Legacy|Legacy|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

'''References''': Use <nowiki><references /></nowiki> below to format references correctly.
{{{field|References|input type=textarea|placeholder=Add your references here}}}

{{{end template}}}
</includeonly>

Form:Definitionsform

2024-11-10T21:03:42Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
Enter the name of the definition you wish to create a page for below.

{{#forminput:form=Definitionsform|namespace=Definitions}}
</noinclude>

<includeonly>
{{{for template|Definitionsform}}}

'''Page Title (Name of Definitions):'''
{{{field|DefinitionsName|DefinitionsName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Definition Name '''
{{{field|definitions_name|Name|input type=text|placeholder=Name of Definitions|class=full-width-field}}}

'''Related Terms '''
{{{field|definitions_related|Region|input type=text|placeholder=Geographic region|class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
{{{field|caption|Caption|input type=text|placeholder=Enter a brief caption for the image|class=full-width-field}}}

 
== Content Sections ==
''For guidance on formatting articles, refer to the [https://www.mediawiki.org/wiki/Help:Formatting MediaWiki Formatting Help].''
 
''Summary''
{{{field|Summary|Summary|input type=textarea|placeholder=Tip: For a cleaner appearance, try to keep the summary under 100 words.|class=full-width-field}}}
 
''Etymology''
{{{field|Etymology|Etymology|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''History''
{{{field|History|History|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

'''References''': Use <nowiki><references /></nowiki> below to format references correctly.
{{{field|References|input type=textarea|placeholder=Add your references here}}}

{{{end template}}}
</includeonly>

Form:Culturesform

2024-11-10T21:03:26Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
Enter the name of the culture you wish to create a page for below.

{{#forminput:form=Culturesform|namespace=Cultures}}
</noinclude>

<includeonly>
{{{for template|Culturesform}}}

'''Page Title (Name of Culture):'''
{{{field|CultureName|CultureName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Name '''
{{{field|culture_name|Name|input type=text|placeholder=Name of Culture/Ethnicity|class=full-width-field}}}

'''Region '''
{{{field|culture_region|Region|input type=text|placeholder=Geographic region|class=full-width-field}}}

'''Languages'''
{{{field|culture_language|Languages|input type=text|placeholder=Languages|class=full-width-field}}}

'''Religions'''
{{{field|culture_religion|Religions|input type=text|placeholder=Enter religions |class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|link=|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
{{{field|caption|Caption|input type=text|placeholder=Enter a brief caption for the image|class=full-width-field}}}

 
== Content Sections ==
''For guidance on formatting articles, refer to the [https://www.mediawiki.org/wiki/Help:Formatting MediaWiki Formatting Help].''
 
''Summary''
{{{field|Summary|Summary|input type=textarea|placeholder=Tip: For a cleaner appearance, try to keep the summary under 100 words.|class=full-width-field}}}
 
''Geography''
{{{field|Geography|Geography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''History''
{{{field|Career|Career|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Languages''
{{{field|Impact|Impact|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Religions''
{{{field|Religions|Religions|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Traditions & Customs''
{{{field|Tradition|Tradition|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

'''References''': Use <nowiki><references /></nowiki> below to format references correctly.
{{{field|References|input type=textarea|placeholder=Add your references here}}}

{{{end template}}}
</includeonly>

People:Fannie Lou Hamer

2024-11-10T20:41:30Z

Sisokosun:

{{PeopleForm
|PersonName=Fannie Lou Hamer
|name=Fannie Lou Hamer
|birth_name=Fannie Lou Townsend
|birth_date=1917-10-06
|birth_place=Montgomery County, USA
|death_date=1977-03-03
|death_place=Mound Bayou, Mississippi, USA
|death_cause=Hypertension, Breast Cancer
|occupation=Activist, Community Organizer, Founder
|industry=Civil Rights
|organizations=[[Student Nonviolent Coordinating Committee|SNCC]], [[National Women's Political Caucus]] ,[[Freedom Summer]]
|image=[[File:Fannie Lou Hamer.png|thumb|alt=Fannie Lou Hamer|Fannie Lou Hamer]]
|alt=Fannie Lou Hamer
|caption=Fannie Lou Hamer
|Summary=Fannie Lou Hamer was an American voting and women's rights activist, community organizer, and a leader in the civil rights movement. She was the vice-chair of the Freedom Democratic Party, which she represented at the 1964 Democratic National Convention. Hamer also organized Mississippi's Freedom Summer along with the Student Nonviolent Coordinating Committee (SNCC). She was also a co-founder of the National Women's Political Caucus, an organization created to recruit, train, and support women of all races who wish to seek election to government office.
|Early_Life=Hamer was born as Fannie Lou Townsend on October 6, 1917, in Montgomery County, Mississippi. She was the last of the 20 children of Lou Ella and James Lee Townsend.
|Career=Hamer became interested in the civil rights movement in the 1950s.[15] She heard leaders of the local movement speak at annual Regional Council of Negro Leadership (RCNL) conferences, held in Mound Bayou, Mississippi.[15] The attendees of the yearly conferences discussed black voting rights and other civil rights issues black communities in the area faced.[12] She became a good friend of RCNL founder and head T. R. M. Howard.[16]
|Impact=Hamer and her husband wanted very much to start a family but in 1961, a white doctor subjected Hamer to a hysterectomy without her consent while she was undergoing surgery to remove a uterine tumor.[13] Forced sterilization was a common method of population control in Mississippi that targeted poor, African-American women. Members of the Black community called the procedure a "Mississippi appendectomy".[13] The Hamers later raised two girls they adopted, eventually adopting two more.[3][14] One, Dorothy Jean, died at age 22 of internal hemorrhaging after she was denied admission to the local hospital because of her mother's activism.
|Critiques=Hamer continued to develop her reading and interpretation skills in Bible study at her church;[5] in later years Lawrence Guyot admired her ability to connect "the biblical exhortations for liberation and [the struggle for civil rights] any time that she wanted to and move in and out to any frames of reference".[11] In 1944, after the plantation owner discovered her literacy, she was selected as its time and record keeper.[12] The following year she married Perry "Pap" Hamer, a tractor driver on the Marlow plantation, and they remained there for the next 18 years.[4]

We had a little money so we took care of her and raised her. She was sickly too when I got her; suffered from malnutrition. Then she got run over by a car and her leg was broken. So she's only in fourth grade now.
|Bibliography=In 1919, the Townsends moved to Ruleville, Mississippi, to work as sharecroppers on W. D. Marlow's plantation.[4] From age six, Hamer picked cotton with her family. During the winters of 1924 through 1930, she attended the one-room school provided for the sharecroppers' children, open between picking seasons. Hamer loved reading and excelled in spelling bees and reciting poetry, but at age 12 she had to leave school to help support her aging parents.[5][6][7] By age 13, she would pick 200–300 pounds (90 to 140 kg) of cotton daily while living with polio.
|References=<references />
}}

Form:Peopleform

2024-11-10T20:40:53Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
People form. Enter the name of the person you wish to create a page for below.

{{#forminput:form=Peopleform|namespace=People}}
</noinclude>

<includeonly>
{{{for template|PeopleForm}}}

'''Page Title (The Person's name):'''
{{{field|PersonName|PersonName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Name '''
{{{field|name|Name|input type=text|placeholder=Enter the person's full name|class=full-width-field}}}

'''Birth Name '''
{{{field|birth_name|Birth Name|input type=text|placeholder=Enter birth name, if different|class=full-width-field}}}

<center>'''Birth Details '''</center>

'''Birth Date (MM-DD-YYYY)'''
{{{field|birth_date|Birth Date|input type=date|placeholder=MM-DD-YYYY|min=1900-01-01|max=2099-12-31|class=full-width-field date-field}}}
 
Note: The birth date should NOT be later than the death date or set in the future.

'''Birth Place'''
{{{field|birth_place|Birth Place|input type=text|placeholder=City, Country|class=full-width-field}}}

'''Death Details'''
'''Death Date (MM-DD-YYYY)'''
{{{field|death_date|Death Date|input type=date|placeholder=MM-DD-YYYY|min=1900-01-01|max=2099-12-31|class=full-width-field date-field}}}
 
Note: The death date should NOT be earlier than the birth date or set in the future.

'''Death Place'''
{{{field|death_place|Death Place|input type=text|placeholder=City, Country|class=full-width-field}}}

'''Cause of Death'''
{{{field|death_cause|Death Cause|input type=text|placeholder=Enter cause of death, if applicable|class=full-width-field}}}

<center>'''Occupational Details'''</center>

'''Occupation'''
{{{field|occupation|Occupation|input type=text|placeholder=Enter main occupation(s)|class=full-width-field}}}

'''Industry'''
{{{field|industry|Industry|input type=text|placeholder=Enter main industry(s)|class=full-width-field}}}

<center>'''Affiliations and Relatives'''</center>
'''Organizations e.g <nowiki>[[Organization Name]](Organization name)</nowiki>'''
{{{field|organizations|Organizations|input type=text|placeholder=Comma separated list of organizations affiliated with|class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
{{{field|caption|Caption|input type=text|placeholder=Enter a brief caption for the image|class=full-width-field}}}

 
== Content Sections ==
''For guidance on formatting articles, refer to the [https://www.mediawiki.org/wiki/Help:Formatting MediaWiki Formatting Help].''
 
''Summary''
{{{field|Summary|Summary|input type=textarea|placeholder=Tip: For a cleaner appearance, try to keep the summary under 100 words.|class=full-width-field}}}
 
''Early Life''
{{{field|Early_Life|Early Life|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Career''
{{{field|Career|Career|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Impact''
{{{field|Impact|Impact|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Critiques''
{{{field|Critiques|Critiques|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

'''References''': Use <nowiki><references /></nowiki> below to format references correctly.
{{{field|References|input type=textarea|placeholder=Add your references here}}}

{{{end template}}}
</includeonly>

Form:Peopleform

2024-11-10T20:39:14Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
People form. Enter the name of the person you wish to create a page for below.

{{#forminput:form=Peopleform|namespace=People}}
</noinclude>

<includeonly>
{{{for template|PeopleForm}}}

'''Page Title (The Person's name):'''
{{{field|PersonName|PersonName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Name '''
{{{field|name|Name|input type=text|placeholder=Enter the person's full name|class=full-width-field}}}

'''Birth Name '''
{{{field|birth_name|Birth Name|input type=text|placeholder=Enter birth name, if different|class=full-width-field}}}

<center>'''Birth Details '''</center>

'''Birth Date (MM-DD-YYYY)'''
{{{field|birth_date|Birth Date|input type=date|placeholder=MM-DD-YYYY|min=1900-01-01|max=2099-12-31|class=full-width-field date-field}}}
 
Note: The birth date should NOT be later than the death date or set in the future.

'''Birth Place'''
{{{field|birth_place|Birth Place|input type=text|placeholder=City, Country|class=full-width-field}}}

'''Death Details'''
'''Death Date (MM-DD-YYYY)'''
{{{field|death_date|Death Date|input type=date|placeholder=MM-DD-YYYY|min=1900-01-01|max=2099-12-31|class=full-width-field date-field}}}
 
Note: The death date should NOT be earlier than the birth date or set in the future.

'''Death Place'''
{{{field|death_place|Death Place|input type=text|placeholder=City, Country|class=full-width-field}}}

'''Cause of Death'''
{{{field|death_cause|Death Cause|input type=text|placeholder=Enter cause of death, if applicable|class=full-width-field}}}

<center>'''Occupational Details'''</center>

'''Occupation'''
{{{field|occupation|Occupation|input type=text|placeholder=Enter main occupation(s)|class=full-width-field}}}

'''Industry'''
{{{field|industry|Industry|input type=text|placeholder=Enter main industry(s)|class=full-width-field}}}

<center>'''Affiliations and Relatives'''</center>
'''Organizations e.g <nowiki>[[Organization Name]](Organization name)</nowiki>'''
{{{field|organizations|Organizations|input type=text|placeholder=Comma separated list of organizations affiliated with|class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
{{{field|caption|Caption|input type=text|placeholder=Enter a brief caption for the image|class=full-width-field}}}

 
== Content Sections ==
''For guidance on formatting articles, refer to the [https://www.mediawiki.org/wiki/Help:Formatting MediaWiki Formatting Help].''
 
''Summary''
{{{field|Summary|Summary|input type=textarea|placeholder=Tip: For a cleaner appearance, try to keep the summary under 100 words.|class=full-width-field}}}
 
''Early Life''
{{{field|Early_Life|Early Life|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Career''
{{{field|Career|Career|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Impact''
{{{field|Impact|Impact|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Critiques''
{{{field|Critiques|Critiques|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 
''Bibliography''
{{{field|Bibliography|Bibliography|input type=textarea|placeholder=Refer to the MediaWiki Formatting Help for tips|class=full-width-field}}}
 

''References''
{{{field|References|input type=textarea|placeholder=<references />}}}

{{{end template}}}
</includeonly>

Form:Peopleform

2024-11-10T20:37:38Z

Sisokosun:

<noinclude>
'''Sankofapedia Editors:'''
People form. Enter the name of the person you wish to create a page for below.

{{#forminput:form=Peopleform|namespace=People}}
</noinclude>

<includeonly>
{{{for template|PeopleForm}}}

'''Page Title (The Person's name):'''
{{{field|PersonName|PersonName|input type=text|mandatory|placeholder=Enter the Page Title|class=full-width-field}}}

== Infobox Section ==

<center>'''Basic Information'''</center>
'''Name '''
{{{field|name|Name|input type=text|placeholder=Enter the person's full name|class=full-width-field}}}

'''Birth Name '''
{{{field|birth_name|Birth Name|input type=text|placeholder=Enter birth name, if different|class=full-width-field}}}

<center>'''Birth Details '''</center>

'''Birth Date (MM-DD-YYYY)'''
{{{field|birth_date|Birth Date|input type=date|placeholder=MM-DD-YYYY|min=1900-01-01|max=2099-12-31|class=full-width-field date-field}}}
 
Note: The birth date should NOT be later than the death date or set in the future.

'''Birth Place'''
{{{field|birth_place|Birth Place|input type=text|placeholder=City, Country|class=full-width-field}}}

'''Death Details'''
'''Death Date (MM-DD-YYYY)'''
{{{field|death_date|Death Date|input type=date|placeholder=MM-DD-YYYY|min=1900-01-01|max=2099-12-31|class=full-width-field date-field}}}
 
Note: The death date should NOT be earlier than the birth date or set in the future.

'''Death Place'''
{{{field|death_place|Death Place|input type=text|placeholder=City, Country|class=full-width-field}}}

'''Cause of Death'''
{{{field|death_cause|Death Cause|input type=text|placeholder=Enter cause of death, if applicable|class=full-width-field}}}

<center>'''Occupational Details'''</center>

'''Occupation'''
{{{field|occupation|Occupation|input type=text|placeholder=Enter main occupation(s)|class=full-width-field}}}

'''Industry'''
{{{field|industry|Industry|input type=text|placeholder=Enter main industry(s)|class=full-width-field}}}

<center>'''Affiliations and Relatives'''</center>
'''Organizations e.g <nowiki>[[Organization Name]](Organization name)</nowiki>'''
{{{field|organizations|Organizations|input type=text|placeholder=Comma separated list of organizations affiliated with|class=full-width-field}}}

<center>'''Additional Information'''</center>
<center>'''If you haven't [[Special:Upload|uploaded]] an image yet, you can use the default image. Simply paste the following into the image box: <nowiki>[[File:DefaultImage.png|thumb]]</nowiki>'''</center>

'''Image'''
{{{field|image|Image|input type=text|placeholder=Enter name of uploaded image|class=full-width-field}}}

'''Image Alt Text'''
{{{field|alt|Image Alt Text|input type=text|placeholder=Describe the image|class=full-width-field}}}

'''Caption'''
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People:Winnie Mandela

2024-11-10T20:35:59Z

Sisokosun:

{{PeopleForm
|PersonName=Winnie Mandela
|name=Winnie Mandela
|birth_name=Winnie Mandela
|birth_date=1930-10-01
|birth_place=Johannesburg, SA
|death_date=1998-09-28
|death_place=Pretoria, SA
|death_cause=Natural Causes
|occupation=[[Activist]] (Activist)
|industry=Politics
|organizations=[[Organizations:UNIA]](ANC)
|image=[[File:Winnie Mandela.jpg|thumb|alt=Winnie Mandela|Winnie Mandela]]
|caption=Winnie Mandela
|Summary=Born to a Xhosa royal family in Bizana, and a qualified social worker, she married anti-apartheid activist Nelson Mandela in Johannesburg in 1958; they remained married for 38 years and had two children together. In 1963, after Mandela was imprisoned following the Rivonia Trial, she became his public face during the 27 years he spent in jail. During that period, she rose to prominence within the domestic anti-apartheid movement. Madikizela-Mandela was detained by apartheid state security services on various occasions, tortured,[7] subjected to banning orders, and banished to a rural town, and she spent several months in solitary confinement.[
|Early_Life=Sankofapedia is a free community-driven platform that offers a wealth of information about Afrocentrism, a worldview that centers on the historical perspectives, cultures, and contributions of people with African ancestry. Our objective is to highlight the connection between Cultures, Definitions, Events, Geography, Ideologies, News, Organizations, People, Philosophies, Spiritualities, Sciences, and Societies.
|Career=Sankofapedia is a free community-driven platform that offers a wealth of information about Afrocentrism, a worldview that centers on the historical perspectives, cultures, and contributions of people with African ancestry. Our objective is to highlight the connection between Cultures, Definitions, Events, Geography, Ideologies, News, Organizations, People, Philosophies, Spiritualities, Sciences, and Societies.
|Impact=Sankofapedia is a free community-driven platform that offers a wealth of information about Afrocentrism, a worldview that centers on the historical perspectives, cultures, and contributions of people with African ancestry. Our objective is to highlight the connection between Cultures, Definitions, Events, Geography, Ideologies, News, Organizations, People, Philosophies, Spiritualities, Sciences, and Societies.
|Critiques=Sankofapedia is a free community-driven platform that offers a wealth of information about Afrocentrism, a worldview that centers on the historical perspectives, cultures, and contributions of people with African ancestry. Our objective is to highlight the connection between Cultures, Definitions, Events, Geography, Ideologies, News, Organizations, People, Philosophies, Spiritualities, Sciences, and Societies.
|Bibliography=Sankofapedia is a free community-driven platform that offers a wealth of information about Afrocentrism, a worldview that centers on the historical perspectives, cultures, and contributions of people with African ancestry. Our objective is to highlight the connection between Cultures, Definitions, Events, Geography, Ideologies, News, Organizations, People, Philosophies, Spiritualities, Sciences, and Societies.
|References=<references />
|relatives=Nelson Mandela
}}

Definitions:Afrocentrism

2024-11-10T20:16:16Z

Sisokosun:

{{Definitionsform
|DefinitionsName=Afrocentrism
|definitions_name=Afrocentrism
|definitions_related=Pan-Africanism
|image=[[File:RBG.png|thumb|link=]]
|alt=UNIA Flag
|caption=Pan African Flag
|Summary=Afrocentrism, cultural and political movement whose mainly African American adherents regard themselves and all other Blacks as syncretic Africans and believe that their worldview should positively reflect traditional African values. The terms Afrocentrism, Afrocology, and Afrocentricity were coined in the 1980s by the African American scholar and activist Molefi Asante.
|Etymology=The term Afrocentrism <ref name="source2"> Afrocentrism</ref> combines the prefix "Afro-" (pertaining to Africa or people of African descent) with "centrism," implying a perspective or focus. Thus, Afrocentrism refers to a worldview that centers African culture, history, and contributions as primary or foundational, particularly in contexts where these aspects have been marginalized or overlooked.

The term began gaining traction in academic and cultural discourse in the 20th century, especially in the 1960s and 1970s amid movements for civil rights and decolonization. Scholar Molefi Kete Asante is credited with formally theorizing Afrocentrism in the 1980s, framing it as an intellectual and cultural standpoint that reclaims African perspectives in history, culture, and knowledge systems.
|History=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar [[People:Maulana Karenga|Maulana Karenga]], whose work resulted in the creation of the Afrocentric <ref name="source1"> Afrocentric</ref> holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
|References=<references />
|Definitions_name=Afrocentrism
|Definitions_related=Pan-Africanism
|Career=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar Maulana Karenga, whose work resulted in the creation of the Afrocentric holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
}}

Definitions:Afrocentrism

2024-11-10T20:14:59Z

Sisokosun:

{{Definitionsform
|DefinitionsName=Afrocentrism
|definitions_name=Afrocentrism
|definitions_related=Pan-Africanism
|image=[[File:RBG.png|thumb|link=]]
|alt=UNIA Flag
|caption=Pan African Flag
|Summary=Afrocentrism, cultural and political movement whose mainly African American adherents regard themselves and all other Blacks as syncretic Africans and believe that their worldview should positively reflect traditional African values. The terms Afrocentrism, Afrocology, and Afrocentricity were coined in the [[:Special:Search?search=1980&profile=all|1980s]] by the African American scholar and activist Molefi Asante.
|Etymology=The term Afrocentrism <ref name="source2"> Afrocentrism</ref> combines the prefix "Afro-" (pertaining to Africa or people of African descent) with "centrism," implying a perspective or focus. Thus, Afrocentrism refers to a worldview that centers African culture, history, and contributions as primary or foundational, particularly in contexts where these aspects have been marginalized or overlooked.

The term began gaining traction in academic and cultural discourse in the 20th century, especially in the 1960s and 1970s amid movements for civil rights and decolonization. Scholar Molefi Kete Asante is credited with formally theorizing Afrocentrism in the 1980s, framing it as an intellectual and cultural standpoint that reclaims African perspectives in history, culture, and knowledge systems.
|History=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar [[People:Maulana Karenga|Maulana Karenga]], whose work resulted in the creation of the Afrocentric <ref name="source1"> Afrocentric</ref> holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
|References=<references />
|Definitions_name=Afrocentrism
|Definitions_related=Pan-Africanism
|Career=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar Maulana Karenga, whose work resulted in the creation of the Afrocentric holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
}}

Definitions:Afrocentrism

2024-11-10T20:13:32Z

Sisokosun:

{{Definitionsform
|DefinitionsName=Afrocentrism
|definitions_name=Afrocentrism
|definitions_related=Pan-Africanism
|image=[[File:RBG.png|thumb|link=]]
|alt=UNIA Flag
|caption=Pan African Flag
|Summary=Afrocentrism, cultural and political movement whose mainly African American adherents regard themselves and all other Blacks as syncretic Africans and believe that their worldview should positively reflect traditional African values. The terms Afrocentrism, Afrocology, and Afrocentricity were coined in the [[:Special:Search?search=1980|1980s]] by the African American scholar and activist Molefi Asante.
|Etymology=The term Afrocentrism <ref name="source2"> Afrocentrism</ref> combines the prefix "Afro-" (pertaining to Africa or people of African descent) with "centrism," implying a perspective or focus. Thus, Afrocentrism refers to a worldview that centers African culture, history, and contributions as primary or foundational, particularly in contexts where these aspects have been marginalized or overlooked.

The term began gaining traction in academic and cultural discourse in the 20th century, especially in the 1960s and 1970s amid movements for civil rights and decolonization. Scholar Molefi Kete Asante is credited with formally theorizing Afrocentrism in the 1980s, framing it as an intellectual and cultural standpoint that reclaims African perspectives in history, culture, and knowledge systems.
|History=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar [[People:Maulana Karenga|Maulana Karenga]], whose work resulted in the creation of the Afrocentric <ref name="source1"> Afrocentric</ref> holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
|References=<references />
|Definitions_name=Afrocentrism
|Definitions_related=Pan-Africanism
|Career=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar Maulana Karenga, whose work resulted in the creation of the Afrocentric holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
}}

Definitions:Afrocentrism

2024-11-10T20:11:32Z

Sisokosun:

{{Definitionsform
|DefinitionsName=Afrocentrism
|definitions_name=Afrocentrism
|definitions_related=Pan-Africanism
|image=[[File:RBG.png|thumb|link=]]
|alt=UNIA Flag
|caption=Pan African Flag
|Summary=Afrocentrism, cultural and political movement whose mainly African American adherents regard themselves and all other Blacks as syncretic Africans and believe that their worldview should positively reflect traditional African values. The terms Afrocentrism, Afrocology, and Afrocentricity were coined in the [[Special:Search?search=1980&profile=all |1980s]] by the African American scholar and activist Molefi Asante.
|Etymology=The term Afrocentrism <ref name="source2"> Afrocentrism</ref> combines the prefix "Afro-" (pertaining to Africa or people of African descent) with "centrism," implying a perspective or focus. Thus, Afrocentrism refers to a worldview that centers African culture, history, and contributions as primary or foundational, particularly in contexts where these aspects have been marginalized or overlooked.

The term began gaining traction in academic and cultural discourse in the 20th century, especially in the 1960s and 1970s amid movements for civil rights and decolonization. Scholar Molefi Kete Asante is credited with formally theorizing Afrocentrism in the 1980s, framing it as an intellectual and cultural standpoint that reclaims African perspectives in history, culture, and knowledge systems.
|History=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar [[People:Maulana Karenga|Maulana Karenga]], whose work resulted in the creation of the Afrocentric <ref name="source1"> Afrocentric</ref> holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
|References=<references />
|Definitions_name=Afrocentrism
|Definitions_related=Pan-Africanism
|Career=Afrocentrism was influenced by several earlier Black nationalist movements, including Ethiopianism and Pan-Africanism. The latter became a major presence in the United States and elsewhere with the emergence of the Jamaican activist Marcus Garvey, who promoted the idea of an African diaspora and called for a separate African state for Black Americans. Garvey’s bitter enemy, W.E.B. Du Bois, who helped to found the integration-minded National Association for the Advancement of Colored People) in 1909, was also interested in Pan-Africanism and organized world conferences on the subject from 1919 to 1927. Other antecedents included the Negritude literary movement, launched in France in the 1930s by Francophone African intellectuals such as Léopold Senghor, and the Nation of Islam, whose leaders—including Elijah Muhammad and Malcolm X—preached not only the need for a Black homeland but also the cultural and genetic superiority of Blacks.

Equally important to Afrocentrism were figures such as the African American scholar Maulana Karenga, whose work resulted in the creation of the Afrocentric holiday of Kwanzaa in 1966; the Senegalese scientist Cheikh Anta Diop, who wrote about the cultural unity of Africa, the African nature of Egyptian civilization, and the “theft” of African civilization by Europeans; and the African American historian Carter G. Woodson, who emphasized the teaching of African history as a way of counteracting feelings of inferiority inculcated in Black Americans through centuries of subordination by whites.

Afrocentrism gained significant legitimacy in the United States from the 1960s as a result of the civil rights movement, the multicultural movement, and the immigration of large numbers of nonwhites. Its following increased dramatically during the 1980s, when many African Americans felt alienated from the “conservative revolution” of President Ronald Reagan but were simultaneously attracted by the conservatives’ call for a return to traditional values. The Afrocentrists’ complicated reaction to the conservative revival both reflected and reinforced conservative elements in Afrocentric thinking.
}}