Drug Decriminalization in Maryland Through an African Centered Research Paradigm- Analysis and Recommendations
This document offers guidance for theorizing questions related to a proposed research project purposed to advance drug decriminalization in Maryland. This document offers guidance for theorizing questions related to a proposed research project purposed to advance drug decriminalization in Maryland.
are value laden is the belief that objectivity is an illusion (Akbar,1984; Ani, 1994). It is believed to be illusionary because Afrocentricity disagrees with the notion of objectification, the belief that the knower should, and can, emotionally detach himself or herself from that which he or she is attempting to know—even if the targeted entities are humans and their social environments. This, of course, nurtures the well-discussed "subject/object" duality. From an Afrocentric viewpoint, this duality is inappropriate because "in the pure Africanized worldview of the unity of [people] and the phenomenal world, there is no empty perceptual space between the self and phenomena" (Dixon, 1976, p. 70). Further, this duality fosters and reinforces a process of knowing that is sterile and incomplete.” (Schiele, 2000). Schiele argues the those who attempt to resurrect the notion of scientific objectivity confuse the perceived ability to detach their emotions from research and focus on data as proof of their objectivity, where in reality their belief that they can separate themselves from the world around them is an illusion and fundamentally misconstrues the ability of the subject to exist outside of the world, and other people. The idea of the thinking subject to be able to transcend the influences of the world, to create themselves as an autonomous being of pure logic, goes back to the famous statement of philosopher Rene Descartes “I think therefore I am.” Scholars of African descent have often countered this view of rational, autonomous subjectivity with a notion of collective subject, with the human subject coming into being through their reciprocal relationships with others, often expressed through the notion of “Ubuntu” and the phrase “I am because we are”. This seemingly academic distinction reflects a deep divide between two different systems of thought, with the AARP challenging the researcher's ability to separate themselves from their research and forcing them to take accountability for how their research interacts with the world. This is important because the critical 4th stage of Akbar’s AARP, heuristic research, suggests that research findings should be applied to make recommendations for what should be done to materially improve conditions for the oppressed. While the dominant vision of research views knowledge in and of itself as a laudable goal and seeks to turn research findings into grist for the mill of scientific progress (i.e., more research), the AARP says explicitly research findings should be used to recommend changes to the world. This is often seen as outside the scope of the academic’s role, which is to produce knowledge that others may use to recommend political interventions, but to be involved directly in advocating policy changes would violate scientific notions of “objectivity.” AARP recognizes that objectivity and the notion that the researcher should be morally separated from the applications and ramifications of their research is false and obscures the responsibility the researcher has to use research as a tool to address the material conditions of oppression. This is not to say emancipatory research has the trust, or capability, to eliminate white supremacy, but that it has its own role to play in the struggle for liberation. 4151 Park Heights Avenue, Suite 207, Baltimore, MD 21215 • www.lbsbaltimore.com • (410) 374-7683
Just as the dominant mode of scientific inquiry can be seen as reflecting specific cultural traits, evaluations of research paradigms for people of African descent can be seen as reflecting the cultural traditions of African people. This is not to say these traditions are superior to any others, but that they have been under valued within academic institutions which have tacitly valued research methodologies which reflect the previously discussed Eurocentric values of “objectivity’, “reductionism”, technophilia, and subject/object dualism. In his explanation of what he calls the Afrocentric social work research paradigm (there is diversity even amongst African Centered Research Paradigms) Schiele contrasts a view of progressivism - the assumed notion of liberar progress through progressive scientific method vigorously testing methodologies and data claims, discarding the inferior ones and progressively picking the “best”, with an African centered visions which respects the possibility of ancient wisdom and rejects the dichotomous concept of knowledge. He writes: “In Afrocentric social work research, tradition and consensus are key elements. Horton (1993) maintains that knowledge development tends to be "traditionalistic" and "consensual" within the African framework. According to Horton (1993), a traditionalistic and consensual concept of knowledge development is one in which (1) the major precepts of a community's knowledge are thought to have been developed and handed down by the ancients, and (2) theorizing is carried out in a way that accentuates the commonalities, notwithstanding differences, among diverse ideas. In contrast, a progressivistic and competitive concept of knowledge development is one wherein (1) knowledge is seen as a process of gradual but steady improvement (i.e., future knowledge is thought to be better than present knowledge and present knowledge to be better than past knowledge) , and (2) the generation and advancement of ideas takes on a competitive character in which various theories compete aggressively to demonstrate their superiority over rival theories in explaining and predicting social and human phenomena. If Horton (1993) is correct about the Afrocentric paradigm's focus on tradition and consensus in the knowledge development process, then that focus might be based on at least three assumptions: 1. Knowledge that stands the test of time is worthy of continuation (Horton, 1993). This adage advances the belief that much of what we need to know today about human behavior can be found in the wisdom of the ancients. It asserts that for knowledge to be valid, it must endure the ultimate test of time. Time is essential because it is through the repetitious use of ideas by various groups across generations that the validity of ideas can be adequately assessed. If ideas have been useful for past generations, it is suggested that they are, and will be, relevant for present and future generations. This is in contrast to what Horton (1993) refers to as the "progressivistic" feature of knowledge development in the West (i.e., knowledge is seen as a process of gradual but steady improvement). 4151 Park Heights Avenue, Suite 207, Baltimore, MD 21215 • www.lbsbaltimore.com • (410) 374-7683
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Just as the dom<strong>in</strong><strong>an</strong>t mode of scientific <strong>in</strong>quiry c<strong>an</strong> be seen as reflect<strong>in</strong>g specific cultural<br />
traits, evaluations of research paradigms for people of Afric<strong>an</strong> descent c<strong>an</strong> be seen as reflect<strong>in</strong>g<br />
the cultural traditions of Afric<strong>an</strong> people. This is not to say these traditions are superior to <strong>an</strong>y<br />
others, but that they have been under valued with<strong>in</strong> academic <strong>in</strong>stitutions which have tacitly valued<br />
research methodologies which reflect the previously discussed Eurocentric values of “objectivity’,<br />
“reductionism”, technophilia, <strong>an</strong>d subject/object dualism. In his expl<strong>an</strong>ation of what he calls the<br />
Afrocentric social work research paradigm (there is diversity even amongst Afric<strong>an</strong> <strong>Centered</strong><br />
<strong>Research</strong> <strong>Paradigm</strong>s) Schiele contrasts a view of progressivism - the assumed notion of liberar<br />
progress through progressive scientific method vigorously test<strong>in</strong>g methodologies <strong>an</strong>d data claims,<br />
discard<strong>in</strong>g the <strong>in</strong>ferior ones <strong>an</strong>d progressively pick<strong>in</strong>g the “best”, with <strong>an</strong> Afric<strong>an</strong> centered visions<br />
which respects the possibility of <strong>an</strong>cient wisdom <strong>an</strong>d rejects the dichotomous concept of<br />
knowledge. He writes:<br />
“In Afrocentric social work research, tradition <strong>an</strong>d consensus are key elements. Horton<br />
(1993) ma<strong>in</strong>ta<strong>in</strong>s that knowledge development tends to be "traditionalistic" <strong>an</strong>d<br />
"consensual" with<strong>in</strong> the Afric<strong>an</strong> framework. Accord<strong>in</strong>g to Horton (1993), a traditionalistic<br />
<strong>an</strong>d consensual concept of knowledge development is one <strong>in</strong> which (1) the major precepts<br />
of a community's knowledge are thought to have been developed <strong>an</strong>d h<strong>an</strong>ded down by the<br />
<strong>an</strong>cients, <strong>an</strong>d (2) theoriz<strong>in</strong>g is carried out <strong>in</strong> a way that accentuates the commonalities,<br />
notwithst<strong>an</strong>d<strong>in</strong>g differences, among diverse ideas. In contrast, a progressivistic <strong>an</strong>d<br />
competitive concept of knowledge development is one where<strong>in</strong> (1) knowledge is seen as a<br />
process of gradual but steady improvement (i.e., future knowledge is thought to be better<br />
th<strong>an</strong> present knowledge <strong>an</strong>d present knowledge to be better th<strong>an</strong> past knowledge) , <strong>an</strong>d (2)<br />
the generation <strong>an</strong>d adv<strong>an</strong>cement of ideas takes on a competitive character <strong>in</strong> which various<br />
theories compete aggressively to demonstrate their superiority over rival theories <strong>in</strong><br />
expla<strong>in</strong><strong>in</strong>g <strong>an</strong>d predict<strong>in</strong>g social <strong>an</strong>d hum<strong>an</strong> phenomena.<br />
If Horton (1993) is correct about the Afrocentric paradigm's focus on tradition <strong>an</strong>d<br />
consensus <strong>in</strong> the knowledge development process, then that focus might be based on at<br />
least three assumptions:<br />
1. Knowledge that st<strong>an</strong>ds the test of time is worthy of cont<strong>in</strong>uation (Horton, 1993). This<br />
adage adv<strong>an</strong>ces the belief that much of what we need to know today about hum<strong>an</strong> behavior<br />
c<strong>an</strong> be found <strong>in</strong> the wisdom of the <strong>an</strong>cients. It asserts that for knowledge to be valid, it must<br />
endure the ultimate test of time. Time is essential because it is through the repetitious use<br />
of ideas by various groups across generations that the validity of ideas c<strong>an</strong> be adequately<br />
assessed. If ideas have been useful for past generations, it is suggested that they are, <strong>an</strong>d<br />
will be, relev<strong>an</strong>t for present <strong>an</strong>d future generations. This is <strong>in</strong> contrast to what Horton<br />
(1993) refers to as the "progressivistic" feature of knowledge development <strong>in</strong> the West (i.e.,<br />
knowledge is seen as a process of gradual but steady improvement).<br />
4151 Park Heights Avenue, Suite 207, Baltimore, MD 21215 • www.lbsbaltimore.com • (410) 374-7683
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