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This research study focuses on fifth-grade African American students who attend an all-Black charter school whose administration and teachers are committed to providing Black history instruction throughout the year. To fulfill the school's mission, the teachers integrate additional resources into the curriculum that includes lessons and activities about Black history. Therefore, the study sought to answer the following question: How does learning Black history throughout the school year impact African American fifth-grade students' self-esteem and positive self-image? The authors examined student work, conducted observations and listened as the participants engaged in critical discussions about race and racism.

Way to Go (WTG) is a K-12 public charter school located in an urban mid-size city in Florida, with a 100% Black student population; all WTG students receive scholarships and free lunch. The 15 participants in this study self-identified as African American fifth-grade students. The authors conducted a qualitative research study that included 13 observations, an analysis of five student work samples and a focus group interview with seven students. They used interpretative phenomenology to gather African American fifth-grade students' experiences and their interpretations of these experiences (Moustakas, 1994) while acquiring information about Black history.

The themes that emerged are it's time to go, unsung heroes and Black history is exciting. In the first theme, they learned why Blacks migrated from the South to northern cities and understood why it was time for them to go. Next, they explored the history of unsung Blacks who inspired them to think about a variety of careers to pursue. Finally, they were excited to learn Black history because they understood the importance of learning this history in order to grapple with current events, and they recognized that knowledge of this history would improve their self-worth and life choices.

WTG charter school exemplifies what schools should attain for regarding the teaching of Black history. Since elementary school provides the foundation for learning, it is the best time to teach African American students about self-esteem and what it means to be proud of their Blackness. The fifth-graders in this study exemplified how African American students take pride in their history and have a positive sense of self-worth when taught Black history. Black history lessons and activities such as the ones utilized in WTG school will benefit African American students and contribute to their success as students.

States that there has been a recent explosion in the publication of reference works in the field of African American studies which indicates the mature field of scholarship being achieved in this area. Provides a bibliographic guide for those wishing to identify and use research tools for studying African American literature.

The purpose of this paper is to show, with reference to the writings of important decolonization theorists and liberationists, how Nazism in Europe and the establishment of the UN had a significant impetus in awakening the sense of injustice in colonised peoples in Africa and the Lesser Antilles. Colonized peoples were denied human rights through a process of dehumanization, which involved seizing “native” histories and representing them as backward, depraved and savage, awaiting the arrival of European civilization. Marxism, further supported this narrative by denying that “primitive” peoples had histories, and being unable to account for race and racism because of its emphasis on class. Colonization evolved, not into decolonization, but neo-colonialism because of the complicity of “native” bourgeois elites.

The methodology combines historical narrative with theoretical insight from the point of view of the colonised, such as Fanon, Cabral, Mimmi, Ceasare, Nkrumah, etc. It is hermeneutic in its methodology.

Peoples of the Lesser Antilles and Africans were dehumanized; denied human rights; and dehistoricized. Prominent liberation theorists develop these themes and reject elements of Marxism in order to reflect the unique experiences of the colonised. Colonization gets under the skin of the colonised and persists in contemporary societies. Colonization was replaced by neo-colonialism, not decolonization.

The implications are to bring to the fore the importance of colonialism in relation to western practises of anti-Fascism and the promotion of human rights, while perpetrating Fascist modes of behaviour and denying human rights in colonised countries. Far from being simply an historical phenomenon the insidious implications persist.

The demonstration of how deep the roots of colonialism go, and how difficult the task of decolonization has become as a consequence of systematic western “penetration”.

It looks at colonialism and its widespread injustices through the activists who suffered at the hands of a system of rule based exploitation and dehumanization effected not only by seizing their land, but also their history language and culture, ensuring that decolonization became transformed into neo-colonialism.

This paper aims to assess the role of archives in documenting African National Congress Women’s League (ANCWL) records on the liberation struggle of South Africa from 1960 to 1990 with a view to recommending the best method of collection and preservation of archival materials.

Qualitative data were collected through interviews with purposively selected employees of the African National Congress (ANC), the Nelson Mandela Foundation centre of memory, the national heritage and cultural studies at the University of Fort Hare, the National Archives of South Africa and provincial archives of South Africa. Interview data were augmented through content analysis of ANC documents such as policies, websites and annual reports.

The study found a gap of documentation of the role of archives in documenting ANCWL’s contribution to the liberation of South Africa. The National Archives of South Africa did not play a meaningful role to document the history of African National Women’s League in the liberation struggle of South Africa. There was also a lack of coordination of community archives that keep ANCWL archives materials. There is a need to embark on oral history and bilateral relations with overseas archival institutions to repatriate ANCWL archives to South Africa. Furthermore, contemporary history records about the ANCWL records need to be listed, arranged and described and made available to the public.

The research is limited to the role played by the National Archives of South Africa and community archives such as the ANC archives, the Mayibuye Centre archives based at the University of Western Cape in documenting ANC and ANCWL and contemporary issues that impact the development of ANCWL records created from 1960 to 1990.

The findings are expected to be instrumental to document the history of women’s struggle for democracy in South Africa. The ANCWL collection may contribute to social cohesion to enable society to understand the role of ANCWL during the struggle for democracy in South Africa. While the literature on women’s archives is limited, there is still much research that needs to be conducted. Increasing the body of research will strengthen understanding of the role of the National Archives of South Africa and community archives on documenting women’s liberation struggle in South Africa.

The document of women’s history would enrich the archival collection. This means that records with historical, cultural and social significance will be permanently preserved by archives.

The research appears to be the first of its kind to assess the documentation on the role of archives on documenting ANCWL. The archival heritage of women’s struggle for democracy forms part of the national archival heritage of South Africa as they bridge the gap of undocumented history of South Africa.

This paper aims to explore John Mbiti’s concept of African time in line with the studies on the crisis of the post-independence African state. Then, how this concept offers new analytical spaces for understanding the modern nation-states inconveniences in African contexts.

The paper analyses the Mbitian African concept of time in light of the works on post-independence African state and communalism.

By using the Mbitian concept of time politically after explaining African communalism and African concepts of personhood and destiny, the paper reached a conclusion. This conclusion claims that due to the highly existential nature of the African concept of destiny and the past-oriented feature of the African concept of time, Africans cannot be restrained by any supernatural claim or any futuristic promises that are irrelevant to their context and cut from the communal values of ancestral past. Africans do not think supernaturally or bet for the future. However, those futuristic and supernatural claims that cannot restrain the African subjectivity – ironically – characterize the modern nation state with its “progress orientation” and “social-contract” metaphysics. Unfortunately, this radical difference in perceptions between the past-oriented African temporality and the future-oriented modern state temporality rendered the post-independence. African state dysfunctional and unable to operate as a medium for authority. This, consequently, opened the door for informal conflict and strife.

The paper is novel with regard to offering a new theory on the conceptual problems of the nation state in African contexts.

The precursor of Black History Month was Negro History Week, which was first observed in 1926. It was initiated by Carter G. Woodson, the “father of black history,” and founder of the Association for the Study of Negro Life and History. At that time, the study of black culture concentrated on Afro‐American historical figures. The civil rights movement in the United States and the decolonizaiton of Africa were decades away.

To explore the relationship between the importance of African studies programs and the acquisition of African imprint titles in four selected American academic libraries.

The paper examines the characteristics of the African studies programs in four universities in comparison with library holdings including the percentage of holdings from four major English‐language African publishers.

The four research libraries acquire substantial numbers of African monographs in keeping with the importance of their African studies programs.

The paper provides information on four major African studies programs and the library holdings that support them.

Large numbers of Africans still living in rural areas are considerably influenced by oral tradition. A lot of information can therefore be obtained through this form of communication. However, this kind of material has been largely neglected by librarians in Africa. Although a few centres exist in some countries where the oral tradition is collected, organised and disseminated, a number of obstacles prevent these centres from achieving their aims. The activities of some of these centres are discussed and some of the associated problems highlighted, with proposals made for their solution. The paper concludes that librarians in Africa must place a greater emphasis on oral tradition as a supplement to documentary sources. Oral tradition is an integral part of the African's heritage and it would be criminal to let it disappear.

The purpose of this paper is to outline an instructional design approach for further development of an African ancestry learning center in order to enhance its educational utility. This is being done in an effort to use technology in transformative ways that extends the practices and opportunities for African Americans.

Assessing the needs of learners, performing a content analysis, and designing online resources and systems that meet learner's needs accomplished this goal.

This paper identifies a design process whereby technology can be used to connect people of African descent to a lost history.

This paper provides a method to leverage technology for people of African descent to engage in genealogy research, while acknowledging their unique historical journey.

The purpose of this paper is to share my personal memories and emotions of my experience as an African American, a Woman of Color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze. I concur with previous researchers on this topic, but from a fresh perspective that traditional educational spaces support racial-socio and linguistic hierarchies by avoiding authentic racial, social and cultural ways of knowing, thus allowing reproduction and perpetuating academic and social inequities targeted toward multilingual learners. Furthermore, I suggest that teachers must acquaint themselves with communities of color to become affective and effective to specifically facilitate multilingual classrooms.

This is an autoethnographic inquiry. It examines instances of culturally inexperienced white teachers teaching African American literature to middle school and high school multilingual learners. In adjacent, I share my personal memories and emotions of my experience as an African American, a woman of color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze.

Undoubtedly, the white gaze influences marginalized persons. It does not merely attack who we be. It counter forms (e.g. influences) the views and ideas of the world around us. Gonzales (2015), shares in her autoethnography how educational practices are unjustly resistant to diversity. The racial-socio hierarchy uses every means necessary to deprive ethnicity (language, practices and beliefs). I did not verbally resist discrimination. Subsequently, some people of color may be guilty of having a slave gaze. I am very cautious and reluctant to use the term slave gaze. Nevertheless, I describe this as the opposite of having a white gaze. Slave gaze is someone who is colonized, dominated, submissive and feels unequal to whites and describes persons of color who have been conditioned to believe that whites are privileged and there is not much that we can do about it. I think this one way that Gonzales’ (2015); definition of double colonization can be extended, the racial-socio hierarchy in education forces marginalized persons to “redefine their identities within the dictates of yet another racial ideology” (p. 50). Undoubtedly, in re-identifying self-inflicts a counter-response to developing a substandard identity. Yet, I am certainly not the only person of color that is wary of challenging whiteness. Dismantling the master’s house will take more time. As white supremacist’s perceptions are embedded deep in the heart of education. Banishing false linguistic, cultural and racial ideologies equate to a mere few bricks of the master’s house. However, with non-traditional methods (e.g. getting to know the community in which the students live), renewed hearts and minds educators (together as a human race) can deconstruct and rebuild an education system fit for all learners.

This piece is an autoethnography of my experiences as a teacher teaching in multilingual classrooms. These are my original experiences and opinions.