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Pan-Africanism (Important figures (Aime Cesaire (Martinique) - emphasis on…
Pan-Africanism
Important figures
Marcus Garvey
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Appealed to the League of Nations twice in 1922 and 1928, both times demanding the return of the African territories confiscated from Germany after WW1 to their native inhabitants - included 63 letters of support from international organisations but both were ignored by the League. In 1929 and 1931 he travelled to Geneva to try and convince the league but was unsucessful
Adi and Sherwood: Garvey's ignorance of the diversity of people and cultures in Africa led him to declare himself the Provincial President of a future independent republic of Africa.
In Jamaica after being exiled from the US, he formed the Peoples Political Party which focused on reforming labour conditions, demands for a health service, libraries and secondary schools and an end to electoral corruption.
Deemed so harmless by 1937 that he was permitted to travel to the Caribbean and give speeches, although he avoided issues such as labour disturbances and therefore his audience found him disappointing.
Amy Ashwood Garvey
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Born in Jamaica but moved to Panama with parents due to dire economic situation in Jamaica but returned to Jamaica in 1904 with her mother to further her education.
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Went on to help re-establish the UNIA in USA with Garvey from 1918 (arrived later than Marcus), she was involved closely with the organisation as its secretary
Separated with Garvey, likely because of her refusal to accept subordination to Marcus, according to Adi and Sherwood
In London 1924, she set up the Nigerian Progress Union (later the West African Students' Union) aimed at solving the social, economic and industrial problems of Nigeria through education. Involved setting up a hostel in London for Nigerians to be trained in universities.
Returning to New York in late 1924 she got involved in theatre with Trinidadian calypsonian Sam Manning.
In London, 1935 she was one of the founding members of the International African Friends of Abyssinia which later became the International African Services Bureau
W. E. B. Du Bois
Defines pan-Africanism as bringing about the industrial and spiritual emancipation of the Negro people
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CLR James
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Founded the International African Friends of Abyssinia in 1935 along with Amy Ashwood and Jomo Kenyatta - Later the International African Services Bureau.
In 1967 argued that Black Power was destined to become one of the great global political slogans of our time - one that would rally and organise political thought.
Wrote Black Jacobins - history of the Haitian Revolution which was influential - Bogues argues is still framing Caribbean historiography
Conducted classes and lectures in Canada and the US about Marxism, Russian Revolution and Caribbean politics.
Strongly critical of the middle class and of capitalism and its role in the post-independence Caribbean, London and Canada.
Eric Williams
Had a life-long interest in the unification of the whole Caribbean area so had advocated for the West Indies Federation but soon became to see it as weak due to its concentration on administration and then sought independence for Trinidad and Tobago which was achieved in 1962.
Major contribution to pan-Africanism was his historical writings concerning slavery and its abolition in Capitalism and Slavery in which he argued that it was the economic failings of slavery that led to abolition and not the pressure from the philanthropists.
Got involved in politics in Trinidad and Tobago and by 1959, he had achieved internal self-governance in the country.
Walter Rodney
Attended University of West Indies: Books most critical to his political and intellectual formation were the Black Jacobins and Capitalism and Slavery
While in London studying at SOAS, joined study group led by James
Taught in University of Dar Es Salaam, engaging with the attempts at the time in Tanzania to construct a postcolonial society.
Through being involved in experiences that linked him to past anti-colonial experiences while in London and present African national liberation movements in Africa, he
Rodney Riots
In Jan 1968 he returned to the Caribbean and taught African history courses at the University of West Indies - after attending a Congress of Black Writers in Canada, upon attempting to return to the Caribbean, he was refused entry on the grounds that he was engaged in a radical political education program.
His ban led to UWI students protesting which escalated into a one day riot involving the unemployed in Kingston.
The government of the Jamaica Labour Party and its leader, Hugh Shearer, argued that the riot was evidence that Rodney was actively promoting a Castro type revolution in Cuba.
Led to the emergence of radical newspaper, Abeng
Rodney did not return to Jamaica until 1976 when a group of writers, artists and journalists petitioned to the People's National Party government to allow him to enter as a visitor to a major Caribbean festival of the arts.
Conceptualised black power as being a 'doctrine about black power, for black people, preached by black power' - skin colour the unifying factor NOT ancestral heritage to Africa - he argues this includes all non-whites - therefore incorporating the Ind-Caribbean population
Black Power encompassed formerly colonised people and the racially oppressed in the US - in a sense expanding past pan-Africanism.
Black Power in the Caribbean had much of the same goals as pan-Africanism: 1) to break with imperialism; 2) assumption of power of black masses in the islands; 3) cultural reconstruction of society in the images of blacks
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Rastafarism
Originated in Jamaica in the 1930s out of a combination of feelings that arose from Garvey's Back to Africa Movement and Ethiopianism
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Represented black power in Jamaica and originated as the political, social and cultural response to the decolonisation of political independence - (because made up of white leaders?)
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Influences
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Italian-Ethiopian War
Ethiopia and Liberia were the last two places not colonised so when Italy invaded Ethiopia this ignited a lot of pan-African feelings in the Caribbean
John Henrik Clarke owes revival in Garveyism to this as it revealed the extent to which Garvey's rhetoric had impacted people in the Caribbean.
Local UNIA divisions flooded the colonial offices with petitions that urged the British government to protect Ethiopia and not be complacent in the invasion.
Amy Jacques Garvey gave speech in Kingston in support of Ethiopians, which led to 400 people signing a petition requesting the British government allow Jamaicans to enlist in the Ethiopian Army
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Limon, Costa Rica: Amongst West Indian migrants, boycott of Italian merchants
Rhetoric regarding Ethiopia used in the labour riots at the time, e.g British Guiana: black strikers chanted 'Bad Abyssinia - all you white bitches got no business here - our country - you go back where you came from.
IMPORTANT TO NOTE: Ethiopia was NOT on the Slave Trade route and therefore genealogically there was no descent from Ethiopians within the Caribbean so what mattered was the sense of pan-Africanism and the promise and symbol of black freedom that Ethiopia represented.
Garvey active in protesting against the war while he was in London, provoked the West Kilburn Liberal Association to create a fund to assist in providing Red Cross equipments for the soldiers of Abyssinia