Conclusion: Defining, Defending and Developing.


In summation, this work has basically focused upon four themes and nine sub-sections to articulate the inclusive nature, dynamics, and innovations of the African centered paradigm.

The first chapter focused upon: 1) an acknowledgement that this presentation rest on the work of African scholars and activists; 2) a recognition that those who support the African centered paradigm must articulate its mission and work to make it an organism in service to human development and understanding; 3) an awareness of vile attempts to distort the African centered paradigm as absurd, when in reality the imposed lexicon of "Afrocentrism" has become an ill-defined ghetto of imperialistic negatives, in contrast to the expanding pro-active Afrocentric movement that has touched all aspects of human culture in America and other parts of the world.

Secondly, in chapter two I examine how the library, and the library profession has its origins in African society through ancient Kemet; how it was the home of the first major library with an advanced system for collecting, organizing, describing, preserving information and how the African centered paradigm can be applied to library science and other professions.

In juxtaposition to discourse on library history, in chapter three I discuss the role African American information professionals can play in society to advance human culture as their ancient priest-librarians counterparts did in ancient Kemet (Egypt); and the need for the general African American populous to embrace information centered technology as a means to achieve social, economic and political justice.

In the next section I reported on how and why the Amen-Ra Theological Seminary was constructed as the first on-line African centered seminary to investigate the international dynamics of African religion, philosophy and spirituality which includes insights into how the African centered paradigm was instituted via the degree programs of Amen-Ra Theological Seminary, and how its course of study focus on African social ethics, truths, epistemology and theocentric paradigms to represent a synthesis of core ideals to form the first and only attempt by people of African descent to define and design a graduate theological curriculum addressing essential epistemologies in African world community religious, spiritual and philosophical studies.

Preceding I echo the priest-librarian theme with an introduction to ancient Kemetic ecclesiastical literature to further illustrate the utility of advancing the best of ancient wisdom in a post-modern world community. And last, two extensive annotated bibliographies were designed to encourage critical reading, discourse, and thinking with the aim of creating a sound foundation of thought and action that is within the scope of conscious positioning, defining reality, and of defending and developing a good and just world community. Therefore it is critical that I address each so we are clear about this important protracted journey, as I conclude this work.


As we explored the themes outlined above, we must also question how the African centered paradigm is defined, defended and developed to ensure that does not become a stagnate construct, and thus afraid to 1) challenge narrow theories of knowledge and culture; 2) acknowledge the political nature of culture; 3) confront lax analyses of class contradiction, gender oppression, the economic exploitation of human potential; and 4) other key issues that can institute a revolutionary and people-centered world community.


The challenge for advocates and detractors of the African centered paradigm intensifies during the definition phase. The detractors have defined the Afrocentric orientation to data as a sensationalized work of myth and propaganda and subsequently, they have coined the term "Afrocentrism" to formulate a fraudulent national debate on the merits of the Afrocentric movement to exclude the...

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