In 2021, I began the Doctoral program in Liberal Studies at Georgetown University, where I completed the Foundations of Liberal Studies. The initial course, DLS 1, explored the history of humanity, beginning with Homer’s Iliad and Odyssey. While Homer briefly references Egypt and Africa, mentioning an "old man" as a source of stories, many Africologists, such as Professor Kimani Nehusi, author of Person and Personality, critique the omission of Africa's foundational role in the history of civilization. At Georgetown, the course left out any acknowledgment of Africa or ancient Egypt (Kemet) as part of the foundation of Western civilization. After meeting members of the Ausar Auset Society in Philadelphia, conducting an interview with them, and learning about Kemet I realized that my studies were not as accurate or inclusive of Africa's contributions. I embarked on research to uncover sources that place Africa at the foundation of human history, or at least prior to Greek civilization, which itself is influenced by African traditions and culture. Scholars like Dr. Ana Mazama, Chair of the Department of Africology at Temple University and author of The Afrocentric Paradigm, argue that what we know of ancient Egypt has been "bastardized" by the Eurocentric retelling of history, diluting the contributions of Kemet and Africa.I subsequently enrolled in the PhD program at Temple University, where I started courses in Africology and African American History, including African Civilizations, The Afrocentric Paradigm, and a Proseminar in Africology. The Afrocentric paradigm, like the Eurocentric one, begins with a people, place, culture, and the stories that give meaning to their lives, shaping lasting communities and advancing the progression of life. However, when we view history through an Afrocentric lens, the conflict is not merely class-based, as Marx described, but cultural. Afrocentrism challenges Eurocentric notions of humanity’s origins, placing Africa at the center, and works to deconstruct and decolonize white supremacy and the idea that Eurocentrism is universal. Afrocentricity emphasizes agency, cultural dissemination, and economic empowerment while rejecting Marxism, postmodernism, and even Black nationalism.I disagree with the claim that postmodernism denies or rejects culture entirely. Instead, postmodernists argue that culture is not divine, natural, or universal, but rather, a reflection of human egos and experiences.So, where do we begin? According to Dr. Nehusi, the question "Who am I?" must start with Africa as the center, which means beginning with Kemet. However, I believe we must first begin with the Ultimate—God. For God is "that which nothing greater can be conceived or imagined," and He has revealed Himself to all humanity, as we are made in His image. In response, humanity creates civilization or culture, shaped by their context and environment. However, cultures—whether African, European, or Chinese—have often been privileged over one another, leading to revolutions or wars that impose and erase. This cultural domination has been particularly evident in the African experience, where European art, history, and values supplanted African ones, leading to what could be described as cultural genocide. Yet, as Dana Berry highlights in Price for Her Pound of Flesh, the African spirit has preserved its history, preventing total annihilation.God's revelations to humanity are not exclusive to any one group, and each culture's response to divine inspiration varies. Yet, why is one narrative privileged over another? Today, I sat with Jermain Reason to begin my reflections on Africology as I continue my journey toward Afrocentricity.

Renaldo McKenzie, Creator/Host, The Neoliberal Round Podcast/YouTube Channel, Author of "Neoliberalism, Globalization, Income Inequality, Poverty and Resistance," PhD Student, Temple University https://anchor.fm/theneoliberal/support.

The Neoliberal Corporation, https://theneoliberal.com