The director of Ujima Rochester, Inc., Mr. Kiah E. Nyame has over nineteen years experience in the youth development and youth behavioral fields. Mr. Nyame is a Social-Justice and Program Evaluation Consultant, and Cultural-Socio Trauma Educator. He has served as City of Rochester's THRIVE Project Parent Liaison, as Program Evaluator at University of Rochester Medical Center, as adjunct professor at Monroe Community College's Damon Center, as Youth Leadership Development Program Coordinator with the American Red Cross. and with the City of
Mr. Nyame is currently completing his Doctoral Degree in Human Development at the
Mr. Nyame is an active member of his community, volunteering with several organizations and serving on several Boards. He is a member/staff of the National Inward Journey African American Council and the National Black MBA. He has served as the Advisory Board Chair for the Rochester AmeriCorps. He has served as a founding member, volunteer project director, and program coordinator for services offered by the Rochester Fatherhood Resource Initiative. This has included grant writing, program curriculum research, program design, and implementation. Mr. Nyame has been published in Karen Ward’s book, “It’s All About School.” and several Democrat & Chronicle articles. Mr. Nyame’s attendance at numerous professional development conferences centered on juveniles, and at-risk-youth along with his dedication to adolescents has helped earn him the skills necessary to make a much needed impact in the youth behavior and social-development fields.
The philosophy of Afrocentricity as expounded by Molefi Kete Asante and Ama Mazama, central figures of the Temple School, is a way of answering all cultural, economic, political, and social questions related to African people from a centered position. There are other Afrocentric ideas as well but these are the ones propounded in texts by Professors Asante, Mazama, and the late C. Tsehloane Keto. Indeed, Afrocentricity cannot be reconciled to any hegemonic or idealistic philosophy. It is opposed to radical individualism as expressed in the postmodern school. But it is also opposed to spookism, confusion, and superstition. As example of the differences between the methods of Afrocentricity and postmodernism, consider the following question, “Why have Africans been shut out of global development?”
The postmodernist would begin by saying that there is no such thing as “Africans” because there are many different types of Africans and all Africans are not equal. The postmodernist would go on to say that if there were Africans and if the conditions were as described by the querist then the answer would be that Africans had not fully developed their own capacities in relationship to the global economy and therefore they are outside of the normal development patterns of the world economy. On the other hand, the Afrocentrist does not question the fact that there is a collective sense of Africanity revealed in the common experiences of the African world. The Afrocentrist would look to the questions of location, control of the hegemonic global economy, marginalization, and power positions as keys to understand the underdevelopment of African people (Asante, 1980-2010).