Pan-Africanism: Challenges, Concerns and Constraints

[Sabella]

To be an African is to be a member of a unique fraternity with members
in all parts of the global manor -- all of whom are connected and
bonded by the deleterious and criminal acts of post-1450 Europe:
slavery and colonialism. These are two of the gravest issues that have
harshly impacted Africans. At home and abroad, these factors continue
to be part of the African life. And indeed, slavery and colonialism
have left a trail of venom, fatality, and mental anguish. The
residual effects of these harmful enterprise are difficult, if not
impossible, to ignore. Nonetheless, enough time has passed for
continental and Diaspora-Africans to correct most of the economic,
social, and political imbalances borne of European calamity and
criminality. Qansy Salako speaks of "personal responsibility" on the
part of Africans. I agree: continually playing victim is irresponsible
and cowardly.

One of the several ways continental and Diaspora-Africans has tried to
dull the impact of slavery and colonialism is through the spatial,
physical and mental bonding of Africans the world over. Pan-
Africanism, then, is an effort to unite Blacks in order to (1)
confront Western domination and exploitation of the continent and its
resources; (2) give global Africans the voice, the courage, and the
wherewithal to improve their economic, social, and political lot; (3)
to enrich and empower global Africans to take their rightful place in
the global system; and (4) to achieve one of the central tenets of the
major religions: that all men are created equal, and are not to be
exploited, subjugated and dismissed.

Michael W. Williams, and others, have posited that Pan-Africanism is
"based on the belief that African people share common bonds and
objectives and that advocates unity to achieve these objectives...a
cooperative movement among peoples of African origin to unite their
efforts in the struggle to liberate Africa and its scattered and
suffering people." Before the 19th century, Pan-Africanism was already
forming in the minds of continental Africans, but externally, the
"concept of Pan-Africanism developed outside of Africa in the late
19th and early 20th centuries." In other words, "the origin of the
movement has its root in Africa during slavery with people who have
lost family, clan, and ethnic members...African descendants in the
western hemisphere also responded to the injustices of slavery by
seeking to return to Africa or fighting for self-determination in the
Diaspora."

How far has Pan-Africanism come since its early years? Well, in spite
of its early triumphs, the jury is still out, however, there are
certain observable phenomenons: (1) the rise of subnationalism or
ethnonationalism within Africa and beyond seems to be rendering Pan-
Africanism irrelevant; (2) the fragmentating and failing nature of
African States also calls into question the raison d'entre of Pan-
Africanism; (3) fifty or so years after "flag independence," African-
Americans, along with their Afro-Asians and Afro-Latino brethren have
not shown encouraging and measurable interest in the affairs of the
continent and its people. What we have is indifference and sly ennui
on their part; (4) because Africans themselves have, for the most
part, validated the thinking of Europeans about the continent, global
Africans neither have the joy, nor see the need, to fully embrace the
continent and its peoples; and (5) when aggregated, Blacks in other
parts of the world are only slightly better off than Blacks in the
continent. Unable to significantly better their role and place in
their own societies, Diaspora-Blacks have shown marginal interest in
what happens to Africa.

Africa was supposed to be the Mecca for the Black race, but somehow,
it has turned out to be a killing and chaotic field. And so, Pan-
Africanism, at least for now and into the foreseeable future, is a
dud, a fiasco whose time has not come (or have come and gone without
noticeable impact). In its early years (outside of the continent),
there were Pan-Africanists like Cinque, Daaga, Edward W. Byden, Henry
M. Turner, Paul Cuffe, Robert Campbell, Martin Delaney, and Henry H.
Garnet. In later years there were icons like W.E.B Dubois and Marcus
Garvey. Furthermore, there were several organizations in pursuit of
the Pan-Africanism idea and ideals i.e. the American Colonization
Society, the West Indian Church Association, and the African
Civilizing Society.

Outside of the African continent, several meetings took place, for
instance, the Chicago Conference on Africa, 1895; the Atlanta Congress
on Africa, 1895; the Pan-African Conference, 1900; the First Universal
Race Conference, London, 1911; the Pan-African Congress by W.E.B
Dubois, 1919 through 1927; and then there were the Marcus Garvey's
Universal Negro Improvement Association conventions, between 1920 and
1925. Most of these and other conferences and congresses were fruitful
and well-noted. In the years since, especially in the last fifty-five
years, one would be hard pressed to point to such grand ideas and
magnificent enterprise being organized by continental and overseas-
Africans. The problems of the continent seem to have overwhelmed
most.

Besides the ideological differences, economic competition and military
rivalry between the East and the West, along with old and new problems
vis-à-vis terrorism, immigration, environmental problems, and global
health concerns that pulls and tugs and diverts global attention, the
West is busy looking for ways to keep dominating and exploiting those
in the margin. The unity and prosperity of Africans and their
scattered brethrens is not of immediate concern. And Africans have no
ways of attracting the attention and genuine interest of the West. So,
what does it mean to be an African? And for that matter, what does it
mean to be Afro-Latino, Afro-Caribbean, Afro-Asian or Africa-American
in today's world? Not much! In jest, or perhaps not, not a few have
said that the world will not miss Africa should Africa disappear from
the face of the globe.

Considering the challenges, concerns and constraints that face global
Africans, it is time -- a time long overdue -- for them to reevaluate
their relationship with the world. Yes, they cannot operate in a
vacuum; they cannot operate as an island as the world is much too
interconnected and interrelated for that. But they must device ways to
go about their collective-lives without being beggars, harlots, child-
like, and suggestible puppets. Continental Africans themselves should
mould and direct their own destiny. But, they cannot be masters of
their own fortune when they themselves have no regards for life and
for decency; when they allow their leaders to steal and cheat and
violate all laws known to man and to the heavens. In a continent with
54 or so countries, it is increasing getting harder and harder to
point to political leaders with conscience, with visions and stellar
character. What's a country without a true leader?

The goal of Pan-Africanism was simple: to help liberate Africans,
wherever they may be, from oppression and exploitation as designed by
the Europeans. In today's world, who is going to liberate the common
African from the predatory and exploitative policies of their own
governments and elites? Who is coming to the aid of the average man on
the streets of Accra, Johannesburg, Lagos, Conakry, Nouakchott, and
Kampala where they are being beaten and abused? Who shields the
African woman from the oppression of their political leaders, and from
a culture that is sometimes just too unbearably to bear? The unity and
solidarity of the Black race is too lofty and expensive and rubbery a
goal to pursue. Unity and solidarity means nothing to the empty
stomach, the illiterate mind, and the scorching heat of poverty and
oppression brought about by their own leaders and systems. The African
saddle is too heavy to shoulder.

Indeed, the African saddle is too heavy to shoulder: what Africans, at
home and broad, need to pursue are many. Here and now, there is a lot
to be said for strong institutions, leaders of conscience, respect for
life and human decency, for human rights and for the fundamentals of
development; and for social, political and intellectual maturity of
the continent and its peoples. Pan-Africanism does not mean a thing,
and will not amount to anything, more so in a Black world where there
is pervasive poverty and perversion of humanity and conscience. Where
does Pan-Africanism fit in in all of these? I wonder.

Mr. Sabella Ogbobode Abidde
Howard University, Washington DC 20059
Sab...@gmail.com