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Maafa (or African Holocaust, Holocaust of Enslavement, or Black holocaust as alternatives)〔William Wright points to the differences between ''black'' history, and ''African'' history, and argues that the African Holocaust is a major reason why these two histories are not synonymous: William D. Wright, Black History and Black Identity: A Call for a New Historiography, p. 117〕〔(【引用サイトリンク】publisher="Glenn Reitz" )〕〔Ryan Michael Spitzer, "The African Holocaust: Should Europe pay reparations to Africa for Colonialism and Slavery?", Vanderbilt Journal of Transnational Law, vol. 35, 2002, p. 1319.〕 are terms used to describe the history and ongoing effects of atrocities inflicted on African people.〔Barndt, Joseph. ''Understanding and Dismantling Racism: The Twenty-First Century''. 2007, page 269.〕〔''The Global African: A Portrait of Ali A. Mazrui''. Omari H. Kokole.〕〔(Reparations for the Slave Trade: Rhetoric, Law, History and Political Realities”. )〕〔Jones, Lee and West, Cornel. ''Making It on Broken Promises: Leading African American Male Scholars Confront the Culture of Higher Education''. 2002, p. 178.〕 The Maafa includes the Arab and Atlantic slave trades, and continued through imperialism, colonialism, and other forms of oppression to the present day.〔〔〔〔William D. Wright, (''Black History and Black Identity: A Call for a New Historiography''. )〕〔''The Global African: A Portrait of Ali A. Mazrui''. Omari H. Kokole.〕〔Ryan Michael Spitzer, "The African Holocaust: Should Europe pay reparations to Africa for Colonialism and Slavery?", ''Vanderbilt Journal of Transnational Law'', vol. 35, 2002, p. 1319.〕 ==History and terminology== Usage of the Swahili term ''Maafa'' ("Great Disaster") in English was introduced by Marimba Ani's book "Let the Circle Be Unbroken: The Implications of African Spirituality in the Diaspora".〔Dove, Nah. ''Afrikan Mothers: Bearers of Culture, Makers of Social Change''. 1998, p. 240.〕〔Gunn Morris, Vivian and Morris, Curtis L. ''The Price They Paid: Desegregation in an African American Community''. 2002, p. x.〕 It is derived from a Swahili term for "disaster, terrible occurrence or great tragedy".〔Harp, O.J. ''Across Time: Mystery of the Great Sphinx''. 2007, p. 247.〕 The term was popularized in the 1990s. The term ''African Holocaust'' is preferred by some academics, such as Maulana Karenga, because it implies intention. One problem noted by Karenga is that the word ''Maafa'' can also translate to "accident", and in the view of some scholars the holocaust of enslavement was not accidental. Ali Mazrui notes that the word "holocaust" is a "dual plagiarism" since the term is derived from Ancient Greek and thus, despite being associated with the genocide of the Jews, no one can have a monopoly over the term. Mazrui states: "This borrowing from borrowers without attribution is what I call 'the dual plagiarism.' But this plagiarism is defensible because the vocabulary of horrors like genocide and enslavement should not be subject to copyright-restrictions." Some Afrocentric scholars prefer the term ''Maafa'' to ''African Holocaust'',〔Tarpley, Natasha. ''Testimony: Young African-Americans on Self-Discovery and Black Identity''. 1995, p. 252.〕 because they believe that indigenous African terminology more truly confers the events.〔 The term ''Maafa'' may serve "much the same cultural psychological purpose for Africans as the idea of the ''Holocaust'' serves to name the culturally distinct Jewish experience of genocide under German Nazism."〔Aldridge, Delores P. and Young, Carlene. ''Out of the Revolution: The Development of Africana Studies''. 2000, p. 250.〕 Other arguments in favor of ''Maafa'' rather than ''African Holocaust'' emphasize that the denial of the validity of the African people's humanity is an unparalleled centuries-long phenomenon: "The Maafa is a continual, constant, complete, and total system of human negation and nullification."〔 The terms "Transatlantic Slave Trade", "Atlantic Slave Trade" and "Slave Trade" have also been said by some to be deeply problematic, because they serve as euphemisms for the intense violence and mass murder. Referred to as a "trade", this prolonged period of persecution and suffering is rendered as a commercial dilemma, rather than as a moral atrocity.〔Diouf, Sylviane Anna. ''Fighting the Slave Trade: West African Strategies''. 2003, p. xi.〕 With trade as the primary focus, the broader tragedy becomes consigned to a secondary point, as mere "collateral damage" of a commercial venture. Others, however, feel that avoidance of the term ''trade'' is an apologetic act on behalf of capitalism, absolving capitalist structures of involvement in human catastrophe. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Maafa」の詳細全文を読む スポンサード リンク
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