Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Slaves in colonial america
Slavery in Africa and the Caribbean
Slavery in Africa and the Caribbean
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Slaves in colonial america
Repatriation: Africa in the Horizon
The idea of the repatriation of Blacks to Africa is a theme that runs deeply within Rastafarian beliefs. Although the concept of Ethiopia being the true and glorious home of all Blacks is imbedded in Rastafarian beliefs, the idea dates much farther back in history. Dating back to the African slave trade beginning in the eighteenth century, Ethiopianism has influenced the Black race dramatically. People such as Marcus Garvey have raised the world’s awareness of the oppression of the Black race and his solution of repatriation. Garvey believed that if Blacks could have a land of their own, where they could prosper and gain power then the world would have to respect this nation and it’s people. (Barrett, 1997, P.68-69)
Contrary to the original idea of actual movement to Africa, recently a new idea has surfaced about repatriation. This idea is that repatriation should begin with internal liberation and a connection with Africa. Therefore, instead of a literal movement to Africa it is a mental connection to Africa. (Barrett, 1997, P.172) Repatriation is a complex idea that is understood in several different ways. The underlying principle of repatriation is that Blacks have faith and hope in overcoming centuries of oppression by reconnecting to their roots and a time of prosperity. Repatriation is not only a religious belief for Rastafarians but it also has served as a worldwide theme of Black Nationalism and unification.
Not all Africans that were taken from Africa and sold in "The New World" were from Ethiopia, but that is the designated destination of the repatriation movements. The most obvious reason for this is because it was in Ethiopia that Haile Selassie ruled. This would explain why Rastafarians would desire to repatriate to Ethiopia. The following quote explains the Rastafarian connection to Ethiopia.
Ithiopia represents a tangible reality within the transitory flesh; spirit more powerful than flesh, the reality of the indestructible Irit, the umbilical chord of creation rooted in the core of the personality, the illusive link with Jah and the breaking asunder of the psychosociological bonds of mental slavery which have pauperised and plagued West Indian psyche for 400 years in the Diaspora.
(Faristzaddi)
Another reason why Ethiopia is the destination for repatriation is that historically it is revered as the home of one of the most advanced civilizations. Historians believe that Ethiopians and Egyptians were the same people and that they were members of the Black race.
In Brent Hayes Edwards essay, “ The Use of Diaspora”, the term “African Diaspora” is critically explored for its intellectual history of the word. Edward’s reason for investigating the “intellectual history of the term” rather than a general history is because the term “is taken up at a particular conjecture in black scholarly discourse to do a particular kind of epistemological work” (Edwards 9). At the beginning of his essay Edwards mentions the problem with the term, in terms of how it is loosely it is being used which he brings confusion to many scholars. As an intellectual Edwards understands “the confusing multiplicity” the term has been associated with by the works of other intellectuals who either used the coined or used the term African diaspora. As an articulate scholar, Edwards hopes to “excavate a historicized and politicized sense of diaspora” through his own work in which he focuses “on a black cultural politics in the interwar, particularly in the transnational circuits of exchange between the Harlem Renaissance and pre-Negritude Fran cophone activity in the France and West Africa”(8). Throughout his essay Edwards logically attacks the problem giving an informative insight of the works that other scholars have contributed to the term Edwards traces back to the intellectual history of the African diaspora in an eloquent manner.
When Malcolm returned to the United States he became more optimistic about a peaceful resolution to America’s race problems. Malcolm stated, “The true brotherhood I had seen had influenced me to recognize that anger can blind human vision.” On February 21, 1965 Malcolm X was delivering a speech at the Audubon Ballroom in Manhattan, when three gunmen shot him fifteen times. He was 39 years old. The three men who shot Malcolm were convicted and were found to all be members of the Nation of
... mothers, the ability to pick out their own clothes is different from their mothers choosing what they will wear. What separates us from our parents and our friends, our neighbors, our coworkers—it’s rebellion. The differences between us define us and make us matter. And this begins in childhood. It begins with blue hair dye, blown curfews, and mouthing off. The self needs distance if it is to form.
The book is written with both Autobiographical characteristics as well as parts that are narrated by Malcolm Himself. The sections are important to the book because it adds integral parts to the book. These sections add a sense of connection to what Malcolm experienced. It paints a picture from his own views as well as people around him. The biggest contribution the Epilogue brought was the story and in depth view to his assassination and the effects it had after his health.
He begins to live a different type of lifestyle and comes out of his shell. First Malcolm discovers the nightlife of Roxbury and he begins attending lindy hops. His partying eventually leads him to drug abuse, hustling, an interracial relationship with a white woman, and burglary. He was going down the wrong path and was ironically becoming the stereotypical black man who found himself living a life of crime. He became a shadow of his former self “he has no religion, no concept of morality, no civic responsibility, no fear--no nothing” (pg.
At a young age, Malcolm saw the ways in which blacks were seen as inferior, when his father supported an organization that promoted the return of blacks to Africa. Malcolm watched at a young...
Malcolm was born on May 19, 1925, in Omaha, Nebraska to Louise and Earl Little. His Father, Earl, was a Baptist minister and an active member of the Universal Negro Improvement Association (founded by Marcus Garvey). Due to his involvement in civil rights, Malcolm and his family were harassed and experienced racism from an early age, and Malcolm’s encounter before he was even born. In his own words, Malcolm said: “ When my mother was pregnant with me, she told me later, ‘ a party of hooded Ku Klux Klan riders galloped to our home, brandishing their guns and rifles, they shouted for my father to come out’.”
"The Rastafarians emerge as a loosely organized inspirational group (or groups?) of men and women concerned at the plight of black people, especially the plight of those whose ancestors were forcibly removed from Africa to become the slaves of the white man on his plantations in the islands of the Caribbean"(Cashmore, 1). The English takeover of Jamaica in 1660 started the terrible beginning of the African Diaspora. Millions of Africans were stolen off of their continent and were shipped over to the Caribbean where they were fashioned to do slave labor so the Europeans could make money. Over 80 million Africans died in the process of departing to the islands. The slaves were denied any form of religion and were treated like animals. They were also denied food and were made to grow their own food so they could feed themselves. Many years went by till the slaves started to rebel. The 'Maroons' were a group of runaway slaves who started a powerful group of guerrilla warriors who lived in the most dangerous woods in Jamaica. But the Maroons gave in and signed a peace treaty in 1738 and were paid to catch the runaway slaves and became supporters of slavery.
The core principle of history is primary factor of African-American Studies. History is the struggle and record of humans in the process of humanizing the world i.e. shaping it in their own image and interests (Karenga, 70). By studying history in African-American Studies, history is allowed to be reconstructed. Reconstruction is vital, for over time, African-American history has been misleading. Similarly, the reconstruction of African-American history demands intervention not only in the academic process to rede...
Nadadur, Ramanujan. “Illegal Immigration: A Positive Economic Contribution To The United Sates.” Journal Of Ethnic & Migration Studies 35.6 20090€: 1037-1052. Education Source. Web. 18 Apr. 2014.
Johnson, Charles, Patricia Smith, and WGBH Series Research Team. Africans in America. New York: Harcourt, Inc. 1998.
From Slavery to Freedom: African in the Americas. (2007). Association for the Study of African American Life and History. Retrieved October 7, 2007 from Web site: http://www.asalh.org/
Gomez, Alan. “Illegal immigration levels off in ’10.” USA Today n.d. (02 February 2011): 02a. Academic Research Complete. Web. 25 March 2011.
Thompson, Art. “Illegal Immigration Hurts the Economy.” Opposing Viewpoints: Immigration. Eds. David M. Haugen, Susan Musser and Kacy Lovelace. Farmington Hills, MI: Greenhaven Press, 2009. 30-35. Print.
There are a lot of causes of the scramble for Africa, and one of them was to ‘liberate’ the slaves in Africa after the slave trade ended. The slave trade was a time during the age of colonization when the Europeans, American and African traded with each oth...