LYCOS RETRIEVER 
Afrocentrism: Peopling
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Critics of Afrocentrism counter that much historical Afrocentric research simply lacks scientific merit and that it actually seeks to supplant and counter one form of racism with another, rather than attempt to arrive at the truth. Among scholarly critics, Mary Lefkowitz 's Not out of Africa is widely regarded as the foremost critical work. In it, she contends Afrocentric historical claims are grounded in identity politics and myth rather than sound scholarship. Like most other classical scholars, she rejects James's views on the ground that his sources predate the decipherment of Egyptian hieroglyphs . Actual ancient Egyptian texts show little similarity to Greek philosophy. She ... contends that Bernal underestimates the distinctiveness of Greek intellectual culture. Asante, however, disputes her conclusions.
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Afrocentrism ... goes beyond Eurocentrism. This explains the insight of Fanon in his simultaneous justification and condemnation of Negritude: that it is important for the psycho-affective equilibrium of the black but that it is also a potentially straight road to a blind alley (Wretched 206-248). Sartre then is very wrong: his stricture against Negritude, a parochial and vulgar marxist exegesis (an approach which, to be fair to him, he moved away from in some of his later works), lacks the subtlety and productive ambiguity found in Fanon and which also underpin Achebe's own riposte in the epigraph above that an anti-racist racism is in the absence of everything else a good antidote to white racism.
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Afrocentrism is currently taught in some government-run (taxpayer-supported) schools. Every subject, even mathematics, is taught from an afrocentric perspective. Its utter foolishness may render you speechless. The academic geniuses in one school district in Illinois are considering offering this junk to students.
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Throughout the text Asante has defined the totality of Afrocentrism as God, as the collective consciousness, the bicameral mind or the Spirit unfolding in time. The subject who embraces Afrocentricity is at once: accepting the Spirit, understanding the world through a certain apperceptive ground, obeying certain moral imperatives and creating a new self. Following Althusser, this ideological mechanism can be treated as a relationship between the Spirit/Subject (S) and the subject/interpellated individual or true Afrocentrist believer (s).
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The success of Afrocentrism is not unique to one city. There is an avalanche of information from other cities that show the same trend. In some Afrocentric schools in Philadelphia, for example, between 400 to 500 young people are on waiting lists every year at the close of enrollment (Bennett, 3).
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As Caribbean churches have recently become more welcoming of Rastafarians, reggae music, and Afrocentrism, a greater rapprochement between Rastas and Christians has developed. Growing numbers of Rastas have entered Christian churches and taken Jesus as their Savior while continuing a dreadlocked Rasta lifestyle. But if more Rastas are going to follow this path, their significant belief changes will have to be met with attitude changes in the Christian churches.
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