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This article examines the importance of establishing an authentic African-centered paradigm in Black Studies. In doing so, this article selects Clenora Hudson-Weems’ Africana womanism paradigm as an example. The unity of thought and action is the most important concept in this paradigm. The article tries to trace the main features of such a concept and how these features are different from these in other gender-based paradigms. Africana womanism, coming out of the rich and old legacy of African womanhood, then, is an authentic Afrocentric paradigm. Africana womanism is a term coined in the late 1980s by Clenora HudsonWeems. As a pioneer of such an Africana womanist literary theory, Hudson-Weems explains the term Africana womanism as follows: Africana means African-Americans, African-Caribbeans, African-Europeans, and Continental Africans. Womanism is more specific because “terminology derived from the word ‘woman’ is . . . more specific when naming a group of the human race” (“Africana Womanism: An Overview” 205-17). Besides, womanism is a recall for Sojourner Truth's powerful speech, “And Ain't I a Woman " affirming that the Africana woman 's problem lies in being black and not in being a woman in which she was forced to speak about race issues because "she was hissed and jeered at because she was black, not because she was a woman, since she was among the community of women" (207).The present article uncovers the importance of Hudson-Weems’ quest for an authentic Africana paradigm through shedding light on her concept of the unity between thought and action, used by earlier authentic Africana paradigms, namely Black aestheticism and Afrocentricity In “Africana Womanism and the Critical Need for Africana Theory and Thought,” Hudson-Weems clarifies her concept of the unity between thought and action. It is a call to adopt Africana thought-action-based paradigms that highlight what is African-centered, rooted in African culture, and directed towards the needs of the Africana communities as a whole. She urges Africana scholars to steer away from the dominant western theories which are created in favor of their communities’ priorities and needs and which are not ready to locate the Afrocentric perspective at the forefront of reading and analyzing the problems and the specific experiences of the Africana communities in the Africana literary texts. In this respect, Afrocentricity is a case in point highlighting Africana womanism’s African-centered view. Molefi Kete Asante gives a description of Afrocentricity as a scholarly approach that places African history and consciousness at the forefront of analysis: Now as an Afrocentricist I approach the construction of knowledge from the standpoint of Africans as agents in the world, actors, not simply the spectators to Europe. Since Afrocentricity constitutes a new way of examining data, a novel, orientation to data, it carries with it assumptions about the current state of the African world. One assumes for example that Africans are frequently operating intellectually, philosophically, and culturally off of African terms and therefore are dislocated, detached, isolated, decentered, or disoriented ("Afrocentricity: Toward a New Understanding"n.pag)."The standpoint of Africans as agents in the world, actors, not simply the spectators to Europe” means that, as Barbara Ransby clarifies, when you study black people from an Afrocentric perspective, you have to regard them as subjects that have roles in the creation of history and culture rather than "the passive recipients of someone else's actions (217). In other words, black people have to be regarded as cultural creators and not followers to the dominant culture.Greg Wiggan's comment on Asante's meaning of Afrocentricity as "placing African ideals at the center of any analysis that involves African culture and behavior," makes it clear that "any analysis" can be social, political or economic for shedding light on Africana people's suppressed contributions (131).That is, whatever the type of the analysis, Afrocentric ideas should be used as criteria for such an analysis. Besides Asante's definition of Afrocentricity, Maulana Karenga gives another definition. Karenga’s definition is a clear orientation towards the unity of thought and action: "Afrocentricity. . . as a quality of thought and practice rooted in the cultural images and human interest of African people [and their descendants]. To be anchored in the views and values of African people as well as in the practice which emanates from and gives rise to these views and values" (Introduction to Black Studies 36). Here, he clarifies that Afrocentricity’s thought is mainly rooted in the African culture and its action is for the Africana people.In this way, during the eighties, the focus on ‘Afrocentricity’ was a call for African-centered quests. Hudson-Weems makes it clear that Asante popularized the term ‘Afrocentricity’ as an authentic Africana paradigm (Africana Womanism 623). Concerning African-centered quests, Asante insists on the An Africana womanist Reading of the Unity of Though and Action DOI: 10.9790/0837-2203055864 www.iosrjournals.org 59 | Page centrality of African interests, values, and perspectives against Eurocentric ideas in black life (Afrocentricity: The Theory of Social Change 2). In other words, the Afrocentric perspective is grounded in African world view, history, tradition, and agency. Maulana Karenga also asserts the continual communication with Africa: "the ongoing dialogue with Africa" ("Black Studies: A Critical Reassessment" 164) and affirms Hudson-Weems and Asante's views of studying the Africana communities from an Afrocentric perspective when he says "there is no substitute for centering oneself in one's own culture and speaking one's own cultural truth” ("Black Studies: A Critical Reassessment 166). However, he clarifies that such an Afrocentric view does not mean that the Africana communities are in isolation or call for separatism. It is just a tool for bringing the special cultural truth to the table In other words, there are many realities other than the European one and each culture is specific in its own way. He adds his acceptance of "the multicultural society" which has the following characteristics: "Mutual respect for each people and culture; mutual respect for each people's right and responsibility to speak their own special cultural truth" (168). As this quotation reveals, these characteristics share respect as their keyword. Such characteristics echo Asante's statement concerning treating Africana people as "agents in the world, actors, not simply the spectators to Europe"("Afrocentricity: Toward a New Understandingn.pag). That is, Africana people should be treated as partners in this world. In this respect, we can say that Africana womanism is the other side of Afrocentricity or its "complement" (Hubbard, "When and Where I Enter" 288). Both Asante and HudsonWeems place African consciousness and history as a means to enlighten the community spirit through their authentic Africana thought-action-based paradigms. Hudson-Weems herself stresses that she is the female part or the other side, of Asante and other Afrocentric scholars because she, as a woman, is concerned with the issues of all women of African descent. But, like them, she adopts the Afrocentric view in her reading of Africana literary texts. She makes a comparison between herself and Afrocentric scholars, including Asante: "I take for my analysis of Africana texts an African-centered theory, grounded in Africana thought and action, and hence what I am proposing, like Afrocentric scholar Asante. . . and before him (Cheikh Anta Diop, John Henrik Clarke, and Chancellor Williams to name a few), is an Afrocentric perspective on Africana issues." (Africana Womanism 47)The Afrocentric perspective leads to a debate concerning the interdisciplinary perspective of Black Studies. Fabio Rojas argues that there is one school of thought that views Africana Studies as "a kind of interdisciplinary field" because they take American Studies as a model. American studies draw their "analytical framework" from relevant fields, such as Sociology and History. Rojas takes P. Dagbovie's The Early Black History Movement and M. Karenga's Introduction to Black Studies as examples of Africana scholars who argue that history is a core topic in Africana Studies (93). Hudson-Weems, as an Afrocentrist, refuses such an interdisciplinary perspective and insists on the existence of Africana Studies with its own approaches and its analytical framework. In "Africana Womanism and the Critical Need for Africana Theory and Thought,” she confirms her opposition to the interdisciplinary perspective when she clarifies her concept of the unity between thought and action. Such an interdisciplinary perspective is an obstacle before the African-centered view which is the main idea of Hudson-Weems’ concept of the unity between Africana theory and action. The interdisciplinary perspective does not achievethe authenticity of the Afrocentric paradigms. It isan obvious attempt followingthe European models,such as the model of American studies in our African-based paradigms. Hudson-Weems’ explanation for the requirements of an authentic Africana model affirms the danger of such an interdisciplinary approach:We need our own Africana theorists, not scholars who duplicate or use theories created by others in analyzing Africana texts. Indeed, developing paradigms and critical theories, which is our true mission, makes possible for better monitoring interpretations of our works in an effort to keep them both authentic and accurate in order to maintain their originality in meaning and value. ("Africana Womanism and the Critical Need for Africana Theory and Thought” 79) In the same article, Hudson-Weems affirms her opposition to such an interdisciplinary perspective when she quotes Dr. Richard K. Barksdale's view of the Euro

An Africana womanist Reading of the Unity of Thought and Action