Page 191 - Fighting Against the Injustice of the State and Globalization

Fighting Against the Injustice of the State and Globalization
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41. See David R.Roediger,The Wages of Whiteness:Race and the Making of the American Work-
ing Class (London:Verso, 1991).
42. Ibid.
43. Ibid.
44. Bobby Wright and William G.Tierney,“American Indians in Higher Education:A His-
tory of Cultural Conflict,” B.Wright and W. G.Tierney, eds. In Sources: Notable Selections
in Race and Ethnicity (Guilford, Conn.: Dushkin/McGraw-Hill), p. 199.
45. Quoted in Michael Hunt, Ideology and U.S. Foreign Policy (New Haven:Yale University
Press, 1987), p. 55.
46. Luana Ross, op. cit., p. 266.
47. See Asafa Jalata,“African American Nationalism, Development, and Afrocentricity: Im-
plications for the Twenty-First Century,” in Molefi Kete Asante and Afrocentricity: In Praise
and in Criticism, ed. Dhyana Ziegler, (Nashville:Winston-Derek, 1995)
48. Fishman states that African Americans “were denied [freedom] by a rapacious colonial
system of mercantile capitalism, which relied on the brutalities of the primitive accu-
mulation of wealth backed up by ruthless armed action.This wealth played a strategic
role in the amassing of capital for the rise of industrial capitalism.”George Fishman,The
African American Struggle for Freedom and Equality (New York: Garland, 1997), p. 3.
49. Michael Hunt, Ideology and U.S. Foreign Policy, pp. 52–52.
50. Robert Staples, op. cit.
51. Ibid., p. 161.
52. Michael Hunt, ibid., p. 52.
53. The African American peoplehood was mainly formed from the melting pot of vari-
ous African ethnonational groups, such as Yorubas,Akans, Ibos,Angolas, and others who
experienced a common horror of slavery in the United States. The name Negro was
used by the Portuguese slavers in the fifteenth century. Monges asserts that Gomes
Eaannes Azurara, in the Chronicle of the Discovery and Conquest of Guinea (1453), initially
used this the name. Azurara mentions how one Portuguese “passed the land of the
Moors and arrived in the land of blacks, that is called Guinea. But when the negroes saw
that those in the ship were men, they [attempted to flee] . . . but because our men had
a better opportunity than before, they captured them, and these were the first to be
taken by Christians in their own land” (Monges, 1997, p. 34). Explaining the negative
image attached to this name by those who invented and used the name,Asante (1990,
p. 132) argues,“There is no ethnic group in Africa that calls itself negro or its language
negro. The term is preeminently a creation of the European mind to refer to any
African group or people who correspond to a certain negative image of culture.The
term is meaningless in reality but has become a useful word for those who would serve
a political purpose by the term.” Mariam Ma’at-Ka-Re Monges, Kush: The Jewel of
Nubia (Trenton, N.J.:Africa World Press, 1990).
54. Berkholfer contends that “Native Americans were and are real, but the Indian was a
White invention.” Robert F. Berkholfer, The White Man’s Indian: Images of the American
Indian from Columbus to the Present (New York: Random House, 1978), p. 3.
55. See Asafa Jalata, “The Struggle for Knowledge”; Leenco Lata, “Peculiar Challenge to
Oromo Nationalism.”
56. John Sorenson, Imagining Ethiopia (New Brunswick, N.J.: Rutgers University Press,
1993), p. 60.
57. See for example, Edward Ullendorf, The Ethiopians (London: Oxford University Press,
1965), p. 4.
58. See Donald Donham,“Old Abyssinia and the New Ethiopian Empire:Themes in So-
cial History,”in The Southern Marches of Ethiopia, ed. Donald Donham and Wendy James
(Cambridge: Cambridge University Press, 1986), p. 13; John H. Spencer, Ethiopia at Bay
(Algonac: Mich.: Reference Publications, 1984), pp. 123–124.