The History of Pan-Africanism - Essay Example

?   THE HISTORY OF PAN-AFRICANISM (Your teacher’s due 1 Introduction Pan- Africanism was a movement that united people of Africa from various races into one nation. This concept was based on various grounds such as race, cast, creed, religion, society and politics. The main purpose of this movement was to end slavery among Africans. History indicated that in 19th century Africans were termed as the black people. This was one of the greatest racial discrimination of this era, where blacks were being demoralized and oppressed on various grounds. The movement of Pan-African unity was very essential for African Americans. It helped them to identify politics, because African origin was not recognizing its people’s identity (Mayihlome, 2011). This era reduced differences between various people of Africa and supported indiscriminate "African" heritage. As a philosophy, Pan-Africanism represented an ethical system which traced origins from ancient times and promoted values of African civilization. It struggles against slavery, racial discrimination, neo-colonialism and colonialism. European slave trade was another concept used in Pan-Africanism. In past era Africans were forced for slavery from various origins and their descendants were breathing in an environment, where they were being exploited because at that time African origin became a sign of servile status. There were many differences such as political, cultural etc, but this concept of slavery was affecting people negatively. 1.2 Past scenario Africans were being treated as slaves in America, South America, and Caribbean. At this time migration of Africa (born out of the Berlin Conference of 1884 & 85) had begun. At first there was a movement of anti-slavery and anti-colonial amongst black people of Africa and the Diaspora, in the late nineteenth century. Pan-Africanism developed in these decades. Pan-Africanism had provided shelter and created unity, independence, political and economic assistance and created chronological and cultural awareness among people (Young, 2010). The ideology of pan-Africanism was based on self-respect and so-called Africa for the Africans. Its alternative focus was on ethnic gathering. It changed colonial procedures without any political power. It highlighted all the troubles that African peope faced in this era and aided in the foundation of nationalism (Hakim, 2007). The entire past scenario of this movement and its value is described in the following points: ROOTS Pan-Africanism comprises of rich history, which dates back to eighteenth century. It originated from the New World rather than from Africa itself. People were bound by slavery in America and the Caribbean People of Africa were looking for their ancestral homeland, with missing sense of dignity and freedom. Pan-Africanism also represented those people who were born in captivity. Prince Hall, a black cleric within Boston, campaigned with the assistance of 1787 people in order to replace the disputes of black in Africa. Another black Bostonian, Quaker shipbuilder Paul Cuffe, took matters into his own hands and with 1815 people founded a village within Sierra Leone, which British considered as a refuge for freed and led to runaway of slaves, around 1787 people.  This movement was later termed as negritude, which stood to represent blackness (Forster, 1994). Past glory The effect of repatriation was arguable in America in nineteenth century and many people participated in it such as Frederick Douglass, contested that black Americans should be given their rights. The efforts of American Colonization Society (largely white liberals) resulted with another slave refuge: Liberia. Former slaves were replaced towards Africa from Caribbean and Brazil. Later, in 1930's, the ideology of negritude ("blackness"), increased among French-speaking African scholars in France. Those Africans who kept protecting negritude contended that characteristics of the very dark rush and strong feeling of generosity, spontaneity were low as compared to the characteristics white race. Being very dark should be considered as privilege, rather than a burden. Surprisingly, negritude was considered only among French-speaking Africans. English-speaking Africans adamantly turned down this philosophy. Nationalism evolved in this era in relation to the disagreement of foreign rule; its aim was to use the colonial scheme as a structure for an unaligned Africa. Western learning was the reason to make Africans best. It directed the overthrow of the colonial system. Pan-African movement took other forms, too. It challenged the idea of white superiority and African backwardness, for example, in the publication of 182, David Walker's Appeal, drew attention to Africa's glorious history in ancient Egypt. By mid-nineteenth century these notions were actively promoted in Africa, with the purpose to create autonomous African nation-states. It was developed on the basis of economy and education on the basis of Western lines. Nationalists were mainly educated through colonial schemes in schools. These have been revised in Europe and America for post-secondary education. Their exposure to Western concepts leads to democracy and equality and initiated people to inquire that how colonial forces treated Africans in all contexts. It demanded a change (Dagnini, 2008). Carve- up and congress In 1884, European vitality created the Congress of Berlin, which focused on how Africa should be included in other respectable nations. This created an urgent response to the movement of Pan-Africanism. In 1886 George Charles, president of the African Emigration Association, documented to the US Congress, that his organization planned to install a United States of Africa (Williams, 2007). Pan-Africanists convinced to have a Congress on Africa in Chicago in 1893, at which they announced separation of the continent and communicated French threats for the independence of Liberia and Abyssinia. This novel was also used to launch African Association in 1897. It was mainly conducted by Henry Sylvester Williams. Williams can be considered as the grandfather of Pan-Africanism movement, because he examined law in London. He was the one who conducted the first Pan-African Conference in 1900. Unlike all the early Pan-African meetings, participants of the first Pan-African Conference were invited from Caribbean, American or European and from Africa itself. In this conference all delegates of Pan-Africanism movement were discussed in detail highlighting African people's rights and an urge was sent to Queen Victoria considering the request and opinions of population in African colonies. 1.3 Current scenario Africa is empowered with numerous beauties and possesses a different way of life. It had a fascinating history that has been swept below the carpet for a long time, which was promoted through various movements of Pan-Africanism. Edem Kodjo, Journalist of Africa tomorrow, a profound scientist in Africa has specified, “It is here in Africa that history began. Far from being an unjustified allegation. This assertion is undeniable and provides a scientific insight in which one pinpoints legalization of the tracks used in ancient civilization.” Pan africanisation is still present as a socially and culturally strong movement and does not depend on legal political systems of a country (Cooks, 2006). References Cooks, Bridget R. (2006). Pan-African in African American visual art: Where have we been? Where are we going? International journal of media and cultural politics, 2(2): 183-199. Dagnini, Jeremie Kroubo. (2008). Marcus Garvey: A controversial figure in the history of Pan- Africanism. Journal of Pan African Studies, 2(3): 198-208. Forster, PG. (1994). Culture, nationalism and the invention of tradition in Malawi. Journal of modern African Studies. Cambridge University Press. Hakim, Adi. (2007). The politics of liberation. African Holocaust Society. Retrieved 2007-01-04. Mayihlome. (2011). African history: Pan Africanism past, present and the future. Word Press. http://mayihlome.wordpress.com/2011/07/01/african-history-pan-africanism-past-present-and-the-future/ Williams PD. (2007). Non- intervention to non-difference: the origins and development of the African Unions security culture. Royal African Soc. . Young, Kurt B. (2010). Towards a holistic review of pan-africanism: Linking the idea and the movement. Nationalism and ethnic politics, 16(2): 141-163. Read More