We should know where our ancestors came from, what their cultures were, their traditions, why some remained more visible in certain places more than others, their dances, their traditions, customs, songs, where the African influence is undeniable, as well as the reasons that new customs, traditions, beliefs and dances that were African coexisted with the European in a very interesting process of mutual influence, some more visible than others, just as those new things that emerged as a result of reciprocal religious, musical and cultural influences.
In general terms, there are many questions regarding the peculiarities of the different colonial powers in our lands, but there is still a need for broad and deep answers that must become socialized, such as the causes of why the cultures and religions of Africa are more prominent in some of our countries than they are in others, in some cases disappearing altogether as a result of deculturalization by the European metropolis.
What is African or seemingly African in Afro-Colombian culture?
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What is really newly Afro-Colombian in Colombian society? We should ask these questions in all Latin American countries. Who here is able to answer so that I may know more about Columbia?
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Are there popular beliefs stemming from contact with Catholic practices and African and aboriginal religious beliefs? Who here can tell me which ethnic groups you are descendants of, the real Afro-Colombians? In Colombia, as in most countries with black or aboriginal populations, only a portion of its members has been accepted and has had more opportunities for social advancement, insofar as they have been bearers of the same cultural, economic, social and religious codes of those classes that exert political power in each of our republics.
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Therefore, let us debate some of the ideas presented, let us convert this embattled encounter not only to reclaim the forgotten and ignored places of the Afro-descendants in the history of Colombia, but rather, similarly for all our places in our national histories. He has worked at the institution since He has lectured at conferences, given seminars, and taught courses on the history of Africans and their descendants in his country, as well as in Germany, Brazil, Canada, Colombia, Spain, the United States, Guadeloupe, Martinique, Mexico, Nigeria, Senegal, and Venezuela.
Washington and Thurgood Marshall, contributing to the ultimate fortification of the African-American community. As one might expect in a book of essays that highlight the implications of Black philanthropy, the book is generally strong on its realistic connection to the customs and traditions of the African-American community, and reinforces this relationship through the well-documented historical evidence.
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Nevertheless, it falls short on offering modern examples of Black philanthropy and contemporary suggestions on implementation. For instance, the chapter on Booker T. Washington placed considerable attention on the philanthropic support he gained for the support of Tuskegee Institute, a historically Black university in Alabama founded by Washington. It would have been impressive if the authors discussed how Black colleges and universities might bridge this gap between philanthropy and education, in efforts to continue uplifting members of the African-American community in today's society.
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Although the book lacks practical recommendations, it does not detract from the immense quality of the research, as the main strength of the book was the breadth of scholarship on which it relies for its analyses. Oftentimes, educational research separates into various domains; however, Gasman and Sedgwick are able to underscore the linkages between the separate essays, ultimately improving the coherence of the publication.
Black philanthropic actions must focus upon present issues within the Black community, such as inequality in education and workplace settings.
Thus, a major concern focuses on the ability of younger audiences to connect and appreciate the span and scope of the research, due to the paradigmatic shift of societal concerns. The linkages between education and economic prosperity are undeniable, especially in minority communities, and this book serves as a direct correlation between the aforementioned variables.
Thus, providing insight into a new paradigm of agency—Black philanthropy. Furthermore, it gives a glimpse of the early philanthropic activities among Black individuals, and the related outcomes that became precursors to the notion of uplifting the larger, African-American community. The book directly appeals to those interested in the conceptual framework of Black philanthropy, the emergence of the Black intellectual movement, the role of self-governed entities within the Black community, and those interested in the philanthropic deeds and accomplishments of Black intellectuals in overcoming the unique challenges of oppression and discrimination.
Nevertheless, as the nation continues its commitment to increasing diverse interaction within all levels of society, it becomes important to build meaningful relationships.