Prototypical psychological Africanity (racial identity) profiles and orientations for social engineering of African descent people
Eurasians have disrupted civilizations of African descent people (ADP) (Blaut, 1993; Chomsky, 1993; Fagan, 1998) continuously for over 6000 years (Williams, 1976). For African-U.S. people (descendents of Africans enslaved in the United States) this has resulted in a profound mental victimization (Azibo, 2011a; Jennings, 2003, 2011; Wilson, 1993). The victimization, in turn, has bewitched, bothered, and bewildered African-U.S. people to the point of inferiorizing their masses (Welsing, 1991). What is to be done for the victims?
Dr. Martin Luther King, Jr. recognized the importance of overturning this inferiorized mentality when he encouraged study of "psychological and ideological changes in Negroes" (King, 1968:183). Frantz Fanon (Hansen, 1996; Holdstock, 2000) issued a call to "set afoot a new man" (Fanon, 1963:316) meaning new ADP mentally speaking. Some heeded these civil rights era imperatives early on (e.g., Krupat, 1975:13-43). Despite some improvement, as the 1990s approached, Amos Wilson (1989) acknowledged dissatisfaction with many African-U.S. males and admonished "make another man" (original emphasis) and John Henrik Clarke (1997:xvii) pointed to the continuation of this social engineering imperative for ADP: "In the twenty-first century .... first we change ourselves" (added emphasis). Caucasian scholar Michael Bradley (1992) pleaded for the direction the change must take:
I cannot help but make a plea: African Americans must forsake the white man's social structures, concepts of justice and, yes, even religion and return, as far as possible, to genuine African values and identity (insofar as these can be accurately recovered and reconstructed). (p. 243-244)
Harkening these clarion calls would seem to suggest the need for reemergence of the racial construct called the African personality. We run to race for its explanatory and prescriptive power. Indeed, "race as part of personality ... just is [and] Race can be understood by way of racial identity [psychological Africanity] theory, and, by using it, one can grasp race's role in human development" (Carter, 1995:267-268).
In pursuing the African personality it becomes clear that what remains needed in a concretized form is "a model .... [with] blueprints and examples" (Fanon, 1963:312). In articulating such a model, wise instruction "not to imitate Europe" (Fanon, 1963:313) will be heeded. It would be equally unwise for ADP to imitate the Eurasian Arab (Williams, 1976:23-24, 58-61) whose Arabicizing of ADP has been shown to be pernicious (Ali, 2006, 2007, 2010; Chinweizu, 1987). In articulating our model we draw upon African-centered social theory and philosophical deep thinking especially as it applies to the nature of African human nature or the African personality (Azibo, 2011b; Khoapa, 1980; Osei, 1970, 1971, 1981).