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是什么使60年代和70年代的黑人力量运动成为如此强大的力量,为什么它首先开始?作者Russell Rickford解释说,“我们是非洲的人:教育独立,黑人权力,和激进的想象力,“泛非主义意味着什么。定义由“反思美国黑人身份不在是一个少数民族或种族群体,但作为一个非洲裔的人。“运动是建立在对文化重生的人被认为没有价值的道德治疗的重要性,排除他们从人类的标签。他们什么也不知道,也不知道他们的非洲遗产。在艾丽斯·沃克的故事《日常使用》中,她谈到了同一枚硬币的两面性。玛姬,她和妈妈呆在家里,通过传承下来的传统来传承他们的传统。Dee,谁成为了非洲民族主义的概念,实践新的习惯而改变了她的心灵。这导致Dee指责她最近的遗产,不包括没有受过教育和分类对象每天使用“无价”folk-art.with为废除种族隔离的学校与上世纪70年代民权运动的斗争妈妈和麦琪,非洲民族主义的诞生。这一时期,受过高等教育的Dee是潮流的发源地,她对非洲的根源有了新的认识。所以她改变了外表和名字。当妈妈问她为什么变成了Wangero leewanika Kemanjo,Dee简单的回答说“她死了。我不光它的任何更长的时间,被命名的人欺压我。”(27)的名称变更的概念感到困惑,妈妈告诉她,她叫她姨妈迪西,迪”是世代相传的后。Wangero,厌倦了谈话,就下结论说,某处的路线,她的祖先是一个奴隶,一个白人家庭,于是给了她一个白色的名字。许多外部来源,如伊斯兰国家鼓励非洲人放弃他们的奴隶的名字,他们的领袖Elijah Muhammed写道:“你必须记住,奴隶的名字会让你在文明世界的眼睛从今天。你已经看到,最近,非洲和亚洲不会尊重你或尊重你,只要你被白人的名字所呼唤。


What made the Black Power movement of the 1960s and 70s such a powerful force, and why did it start in the first place? Author Russell Rickford explains in “We Are an African People: Independent Education, Black Power, and the Radical Imagination,” what Pan-Africanism means. The definition consists of “rethinking African-American identity not in terms of being a minority or racial group, but as an African people.” The movement was grounded in the importance of cultural rebirth to a people who were deemed unworthy of moral treatment, excluding them from the label of human. They did not know anything nor were aware about their African heritage. In Alice Walker’s story “Everyday Use” she describes two sides of the same coin when it comes to heritage. Maggie, who stays at home with Mama and lives their heritage through traditions which are passed down. And Dee, who becomes enthralled with the concept of African-nationalism, practicing new habits which alter her psyche. This leads Dee to denounce her recent heritage, excluding Mama and Maggie for being uneducated and categorizing the objects used every day as “priceless” folk-art.With the fight for desegregation of schools and the civil rights movement of the 1970s, African-nationalism was born. This is the time period when Dee, who was college educated, where the trend originated, had a new-found outlook on her African roots. So much so that she changed her outward appearance and name. When Mama inquired on why she changed it to Wangero Leewanika Kemanjo, Dee simply replied with “She’s dead. I couldn’t bare it any longer, being named after the people who oppress me.”(27) Perplexed by the concept of the name change, Mama told her she was named after her aunt Dicie and that ‘Dee’ was handed down through the generations. Wangero, getting tired of the conversation, jumped to the conclusion that somewhere down the line her ancestor was a slave to a white family and thus gave her a white name. Many outside sources such as The Nation of Islam encouraged Africans to abandon their ‘slave names’, their leader Elijah Muhammed writes “You must remember that slave-names will keep you a slave in the eyes of the civilized world today. You have seen, and recently, that Africa and Asia will not honor you or give you any respect as long as you are called by the white man’s name.


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