Afro Final Review 
Afro Final Review
What are the three ground rules of intellectual work and what is the significance of “translation and recovery” to the work of disciplinary Africana Studies?
What is an intellectual genealogy? How might one go about (re)constructing intellectual genealogies?
What does Wole Soyinka consider the “dynamic possessions” that human beings in general and Africans in particular must use as “commodities of exchange”? [Soyinka, p. vii]
What is the role of migration in human history and how, according to Ayi Kwei Armah, do traditions of migration frame the long-view genealogy of Africana intellectual work?
What, according to Ngugi, are “linguicide” and “linguifam”?
What, according to Ngugi, is the major difference between the continental African and the diasporic African as it relates to how each group relates to the “crypt”? [Chapter 2]
How, according to Armah, does the “eloquence of the scribes” serve as the source for the “dance of inspiration”?
What are the six conceptual categories? Be prepared to answer questions requiring you to know both the categories and how to apply them.
What are the six framing questions? Be prepared to provide short answers to all Framing Questions (1-6), but with specific longer emphasis on Framing Questions 4, 5 and 6. Why did Wole Soyinka refer to Africa as the “human hatchery” for labor in modern history?
What are “first order” and “second order” religions and/or languages and how did Africans make use of each to attempt to acquire political power during the period of African anti-colonial and US and Caribbean Civil Rights/anti-colonial movements?
What is “settler colonialism” and what role did it play in the creation of contemporary African state boundaries and political identities?
Why does Soyinka refer to Africans as the “Children of Herodotus?”
According to Armah, what are the sources of his intellectual and cultural traditions and how did European-style education and colonial literature serve as an “anesthesia”
What are the three ground rules of intellectual work and what is the significance of “translation and recovery” to the work of disciplinary Africana Studies?
What is an intellectual genealogy? How might one go about (re)constructing intellectual genealogies?
What does Wole Soyinka consider the “dynamic possessions” that human beings in general and Africans in particular must use as “commodities of exchange”? [Soyinka, p. vii]
What is the role of migration in human history and how, according to Ayi Kwei Armah, do traditions of migration frame the long-view genealogy of Africana intellectual work?
What, according to Ngugi, are “linguicide” and “linguifam”?
What, according to Ngugi, is the major difference between the continental African and the diasporic African as it relates to how each group relates to the “crypt”? [Chapter 2]
How, according to Armah, does the “eloquence of the scribes” serve as the source for the “dance of inspiration”?
What are the six conceptual categories? Be prepared to answer questions requiring you to know both the categories and how to apply them.
What are the six framing questions? Be prepared to provide short answers to all Framing Questions (1-6), but with specific longer emphasis on Framing Questions 4, 5 and 6. Why did Wole Soyinka refer to Africa as the “human hatchery” for labor in modern history?
What are “first order” and “second order” religions and/or languages and how did Africans make use of each to attempt to acquire political power during the period of African anti-colonial and US and Caribbean Civil Rights/anti-colonial movements?
What is “settler colonialism” and what role did it play in the creation of contemporary African state boundaries and political identities?
Why does Soyinka refer to Africans as the “Children of Herodotus?”
According to Armah, what are the sources of his intellectual and cultural traditions and how did European-style education and colonial literature serve as an “anesthesia”