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OriginsPan-Africanism is usually seen as a product of the Atlantic slave trade, rather than as something arising in the continent of Africa itself. Enslaved Africans of diverse origins and their descendants found themselves embedded in a system of exploitation where their African origin became a sign of their servile status. Pan-Africanism set aside cultural differences, asserting the principality of these shared experiences to foster solidarity and resistance to exploitation.
Modern Pan-Africanism began around the beginning of the twentieth century. The African Association, later renamed the Pan African Association, was organized by Henry Sylvester-Williams around 1887, and their first conference was held in 1900[2]. Key figures
ConceptAs originally conceived by Henry Sylvester-Williams (note: some history books credit this idea to Edward Wilmot Blyden) pan-Africanism referred to the unity of all continental Africa (excluding North Africa) [1] The concept soon expanded, however, to include the African diaspora. During apartheid South Africa there was a Pan Africanist Congress that dealt with the oppression of South Africans under European apartheid rule. Other pan-Africanist organizations include Garvey's Universal Negro Improvement Association-African Communities League, TransAfrica and the Internal Peoples Democratic Uhuru Movement. Pan-African Banner
AcademicsTwo of Pan-Africanism's major goals are re-examining African history from a pro-African perspective as opposed to a pro-European perspective and a return to traditional African concepts and culture. Pan-African academics often espouse the view that Egypt and some other civilizations were and should be acknowledged as having African origin. Pan African studiesAlso related to Pan-Africanism is the academic discipline of Pan-African Studies. Departments of Pan-African Studies have existed in many North American universities since the 1960s. Maafa StudiesMaafa is an aspect of Pan-African studies. The term collectively refers to the 500 hundred years of suffering (including the present) of people of African heritage through slavery, imperialism, colonialism, invasions, oppression, and exploitation.[3][4][5] In this area of study, both the actual history and the legacy of that history are studied as a single discourse. Thus the paradigm is the legacy of the African Holocaust on African people globally. The emphasis in the historical narrative is on African agents, as opposed to a non-African agents.[6]. Political Parties And OrganizationsThere are several currently functioning organizations that espouse Pan-Africanism. African Union
African Unification Front
AWRRTCAfrikan World Reparations And Repatriation Truth Commission is a non-profit commission based in Accra, Ghana. It was started in 1998 by the participants of the First Emancipation Day Celebrations held in Accra. The goals of AWRRTC include Pan-African unification of people of African heritage and payment of reparations to continental and repatriated Africans by Western nations. [7] Global Afrikan CongressImage:GAfrikancongress.jpg The logo of the GAC The GAC was organized in October 2002 in Bridgetown Barbados and is a direct outgrowth of the African-African Descendants Caucus (AADC) formed before the 2001 United Nations World Conference on Racism (UNWCAR) After the UNWCAR there was no follow-up on the part of those designated to continue the work of the AADC begun during the preparatory conferences (PREPCOMS) leading up to the UNWCAR. Organized by attorney Roger Wareham, the AADC became the leading voice of Africans throughout the world during the UNWCAR. The AADC was instrumental in getting the trans-Atlantic slave trade declared "a crime against humanity", and opened the door for a direct, legal assault on nations and corporations that benefited from the trans-Atlantic slave trade. The GAC continues the AADC's work and is now organized in 35 nations. Its constitutional convention, held in October of 2004 in Paramaribo, Suriname, ratified a document considered by many to codify the direction in which the Pan-African movement should move during the 21st century. [9] All-African People's Revolutionary PartyThe All-African People's Revolutionary Party (A-APRP) is based on the writings of Kwame Nkrumah and the philosophy of Nkrumah and Ahmed Sekou Toure. The A-APRP believes that Pan-Africanism is the total liberation and unification of Africa under scientific socialism: a new social synthesis in which modern technology is reconciled with human values. [10] The A-APRP has branches in several countries and several US states. Uhuru Movement
Us OrganizationThe Us organization was founded in 1965 by Dr Maulana Karenga, following the Watts riots. It is based on the synthetic African philosophy of kawaida and the Nguzo Saba. In the words of its founder and chair, Dr. Karanga, the essential task of our organization Us has been and remains to provide a philosophy, a set of principles and a program which inspires a personal and social practice that not only satisfies human need but transforms people in the process, making them self-conscious agents of their own life and liberation. [11] Us is perhaps most well-known for creating Kwaanza and the Nguzo Saba, or Seven Principles. Pan-African Concepts and PhilosophiesKwanzaa
African CodeImage:Africancode.jpg The logo of the African Unity Code. Script in Amharic says Family Afrocentric Pan-AfricanismAfrocentric Pan-Africanism, as espoused by Dr. Kwabena Faheem Ashanti, Ph.D in his book The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Another newer movement that has evolved from the early Afrocentric school is the Afrisecal movement or Afrisecaism of Dr Francis Ohanyido a Nigerian Philosopher- Poet. [13] Black Nationalism is sometimes associated with this form of pan-Africanism. Kawaida
Pan-African Art
CriticismPan-Africanism is often criticized for overlooking the cultural and ethnic differences of African people as well as different socio-political circumstances among people of African descent worldwide.[14]
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