Running head: REAFFIRMING AFRICAN-CENTERED SCIENTISTS 1

Reaffirming African-Centered Scientists Place in the

Paradigm Shift: Stolen Legacy II

Lennell R. Dade, Ph.D.

Lincoln University

Author Note

Lennell R. Dade, Department of Psychology, Lincoln University.

Thanks are given to Dr. Abeba Fekade who through years of conversation has helped the

author develop her thinking and theorizing on many of the issues contained in this manuscript.

Acknowledgement must be given to Dr. Niyana Rasayon who co-presented with the author on

this topic and suggested the subtitle, Stolen Legacy II.

(Above second paragraph is optional)

Correspondence concerning this manuscript should be addressed to Lennell R. Dade,

Department of Psychology, Lincoln University, Lincoln University, PA 19352. E-mail:

Dade@Lincoln.edu.
REAFFIRMING AFRICAN-CENTERED SCIENTISTS 2

Abstract

Using research findings from spiritual healing to remote viewing and the limitations of the

Newtonian model that characterizes science (Arntz, Chasse & Vicente 2005), new age scientists

are working to shift the current paradigm. However, a closer inspection reveals that they are

working towards a shift that is not only reminiscent of what Africa has already given to the

world but, also, of what contemporary African-centered scientists have been working towards

recreating/creating. New age scientists acknowledge neither ancient Africa nor current day

African-centered scientists. This omission has left the story incomplete and for erroneous

conclusions to be drawn. As in the past and documented by James (1992) in his book Stolen

Legacy, a theft of science is once again occurring. African-centered scientists must move to

familiarize themselves with such efforts so that they might take their rightful place in the

paradigm shift and help steer it in the proper direction.

Keywords: paradigm shift, sacred science, stolen legacy, metaphysics

(150-250 word limit)

REAFFIRMING AFRICAN-CENTERED SCIENTISTS 3

Reaffirming African-Centered Scientists Place in the

Paradigm Shift: Stolen Legacy Part II

There is a body of new age scientists hailing from various professional fields who are

collectively challenging the current scientific paradigm. Anchoring themselves in the scholarly

works of quantum mechanics and quantum physics and bringing even religious scholars from

various persuasions, they are in a combined interdisciplinary and multi-disciplinary endeavor

attempting to bring about a paradigm shift. All together these scientists are not only speaking to

the findings as are related to research on spiritual healing, remote viewing, ESP, and the like but,

also, to the limitations of the Newtonian model that currently characterizes science (Arntz,

Chasse & Vicente, 2005).

Arntz, et al. (2005) suggested that Descartes is seen as providing what might be

considered the prefect solution to what some have characterized as a power struggle between

the church and early European scientists. Descartes promoted a division with religion

maintaining stewardship in relation to the metaphysical sphere and science the material world;

thus, allowing each its own territory and dogma. Later building upon his predecessors work,

Newton added to the newly burgeoning paradigm mathematical precision and it is this scientific

mathematical model that has reigned over what is scientific versus that which is pseudo-

scientific and or religious up and until today (Arntz, et al.).

Contemporary Struggle

Scientists Versus Religious Leaders

In the context of the United States of America, for example, the split and ultimate

partitioning of the church (i.e., the spiritual realm) from the material world has probably reached

its highest level through legislation. The separation of church and state has resulted in the
REAFFIRMING AFRICAN-CENTERED SCIENTISTS 4

church, the spirit, being fundamentally removed from everything and, in turn, the legal system,

who by the way is also beholden to the scientific paradigm, being appointed as the arbitrator

between the material world and religion. And, thus with the arm of the law, the tides have

turned. Religious leaders (i.e., God) and their doctrine have been subdued and scientists and

their research now reign supreme.

Scientists Versus Scientists

The internal fight, as it is scientist against scientist, is much more contentious. The

microscope under which it places the scientific mathematical paradigm brings a level of scrutiny

to the paradigm and science, in general, that religious challengers have not be able to achieve.

New age scientists are not only challenging what has been presented as scientific fact but, also,

they are challenging the paradigm upon which these so-called facts are anchored.

Metaphysical Research

New age scientists have also put forth starling research findings that not only challenge

long-standing scientific facts but, also, the underlying paradigm itself. Quantum physicists

suggest that certain fundamental particles can exist as either an energy wave or particulate matter

creating what is called a dual existence (Braden, 2007). Quantum physicists further suggest that

the observers expectation influences the behavior of these particles (Braden). And of course,

as Braden stated, the interest is not in these minute particles but in the fact that everything in the

universe is made of particles and, thus, the implications. This is particularly the case as Braden

is one of the theorists that conceptualized existence as a divine matrix of which humans are

both a part of and creators of simultaneously.

REAFFIRMING AFRICAN-CENTERED SCIENTISTS 5

Science & New Age Scientists Persistence

As the current scientific paradigm has failed to explain new age research findings and

is not capable of forwarding such studies, the paradigm has proven to be quite limited and

limiting. In addition, the paradigm has proven to be part and parcel of the problems that are

faced by humans all over the global, the problems as are related to the planet that humans

inhabit, earth, as well as the entire universe.

Despite the critique and unquestionably strong challenges to the scientific paradigm,

scientists are nevertheless resistant to change. And, ironically, it is scientists who are engaging

in unscientific behaviors and surprisingly behaviors that are contrary to the implicit rules that

they have forged and accepted to assist in the forwarding of scientific theory and research.

Richards (1979) in an article entitled, The ideology of European dominance provided an

interesting explanation as to why she believed scientists would tenuously hold onto a paradigm

that retards its own growth and possibly engage in the slaughtering of their fellow scientists

(i.e., new age scientists). Richards suggested that the current paradigm was used to forward

European Imperialism and is still used to help maintain world domination by todays Western

powers. It is this scientific mathematic paradigm that under the guise of science has forwarded

Western European cultural superiority as the only and best way to view reality and ones self

(Akbar, 1985; Bulhan, 1985).

Towards resolving the limitations as well as the problems that the scientific mathematical

paradigm has caused, new age scientists have begun to move in a familiar and most logical

direction. Although not specifically stated, it appears that new age scientists are moving in a

direction to make whole the split and to remove the research methodological restrictions placed

by the Newtonian model (Arntz, et al., 2005).

REAFFIRMING AFRICAN-CENTERED SCIENTISTS 6

However, if one looks closely, it appears that these new age scientists are calling for what

Africa has already given to the world, a sacred scientific paradigmatic perspective. Many of the

criticisms of these new age scientists are uncannily similar to the challenges that have been

presented by African-centered scientists, particularly psychologists, over the last past several

decades. In addition, this movement is similar to the wellsprings from which African-centered

psychological scholars anchor themselves to build the so-called Afrocentric paradigm. And so,

again just as George James (1954/1992) noted nearly 60 years ago in relation to the thrift of

African intellectual property by Europeans, Western Europeans are in the process of stealing

the intellectual property of African people to help create the current paradigm shift.

Stolen Legacy: Part II

Sacred Science Across the Continent

Nobles (2006) in his most recent book entitled, Seeking the sakhu: Foundational

writings for an African psychology contains selected pieces of his lifes work underscoring the

place that spirituality has in psychology, in science. These African-centered psychologists have

also been in the vanguard of engaging in both interdisciplinary and multidisciplinary efforts

towards shifting the paradigm and returning the sacred aspect of science. For example, Clark,

McGhee, Nobles, and Weems (aka, Akbar) published the now seminal piece in 1975 entitled,

Voodoo or IQ: An introduction to African psychology. It was in the context of this piece that

they cover major topics across the field of psychology (e.g., intelligence, personality and the self)

but, also, incorporate biology (e.g., melanin and the central nervous system) to look at various

forms of ESP (e.g., psychokinesis and precognition). These authors as well as other African-

centered psychologists have also welcomed the input from scientists in other fields (e.g.,
REAFFIRMING AFRICAN-CENTERED SCIENTISTS 7

anthropologists, historians, etc.) and from those of various clothes (e.g., Islam, Ifa,

Christianity, etc.) in their endeavor to rebirth this sacred scientific paradigm.

However, these factors seem to receive only scant, if any, mention by these so-called new

age scientists. The new age scientists typically start their discourse in the middle of the story that

is in the context of Europe with the fight between scientists and religion leaders. Some do

include a cursory mention and or short review of Egypt alone (and even the use of the more

current name as opposed to Kemet bespeaks the problem) but quickly find their way to European

soil to anchor most of the discussion in that context. They leave the beginning of the story

untold resulting in erroneous conclusions.

In addition, never is there mention of afrocentricity, africentricity, africanness, africanity,

blackness or the like. African-centered scientists have been written out of the paradigm shift that

not only have they steadily moved to create but, also, even their resurrection and reinterpretation

of ancient sacred science is ignored.

An African-centered Analysis of the Papers Sources

(This is the last subsection of the paper and as directed in the course syllabus, critique the research that was used for
the paper. Was it African-centered in nature? Was the African worldview mentioned or taken into account? Be
specific in your discussion pointing to statements and authors in your research as well as from the class of in terms
of readings and discussions in relation to people of African descent.)

(All sources/references in the paper must appear on the reference page.)

REAFFIRMING AFRICAN-CENTERED SCIENTISTS 8

References

Akbar, N. (1985). Our destiny. Authors of a scientific revolution. In H. McAdoo & J.

McAdoo (Eds.), Black children: Social psychological and educational

environments (pp. 17-31). Beverly Hills, CA: Sage Publications.

Arntz, W. Chasse, B. & Vicente, M. (2005). What the bleep do we know? Deerfield

Beach, NY: Health Communications Inc.

Braden, G. (2007). The divine matrix: Bridging time, space, miracles, and belief.

Carlsbad, CA: Hay House.

Bulhan, H.A. (1985). Frantz Fanon and the psychology of oppression. New York, NY:

Plenum Press.

Clark, C., McGhee, D.P., Nobles, W. & Weems, L., (1975). Voodoo or IQ: An

introduction to African psychology. Journal of Black Psychology, 1(2), 9-29.

James, G. G. M. (1992). Stolen legacy. Trenton, NJ: African World Press, Inc.

Nobles, W. W. (2006). Seeking the sakhu: Foundational writings for an African

psychology. Chicago, IL: Third World Press.

Richards, D. M. (1979) The ideology of European dominance. Western Journal of

Black Studies, 3(4), 244-250.

(All sources/references on this page and cited in the paper must match.)