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Imperialism in africa in the late 19th century
European imperialism in Africa in the late 19th century
European imperialism in Africa in the late 19th century
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INTRODUCTION Pan Africanism, the possibility that people group of African plummet have regular interests and ought to be brought together. Generally, Pan-Africanism has frequently taken the state of a political or social movement. There are numerous assortments of Pan-Africanism. In its tightest political indication, Pan-Africanists imagine a bound together African country where all individuals of the African diaspora can live (“Pan Africanism” http://global.brintannica.com, 2016). In more-general terms, Pan-Africanism is the notion that individuals of African plunge have an incredible arrangement in like manner. Pan-Africanist thoughts preceding stated in conformity to circulate in the mid-19th century between the United States, conducted by way of Africans beside the Western Hemisphere. The nearly necessary promptly Pan-Africanists were Martin …show more content…
The Pan African Movement started in the nineteenth century, yet was fortified by a few meetings held in London in the vicinity of 1900 and 1923. The movement brought forth Organization of African Union in 1963 which later changed its name to the African Union (Walters, 1997: 97). Pan Africanism implies that all individuals of an African drop share basic interests and, consequently, must be joined together. Ever, the Pan African Movement has taken the state of a social or political movement. The essential vision of Pan-Africanism was making a bound together African country where all Africans in the Diaspora can live. African Diaspora alludes to Africans scattered from their genealogical homes to various parts of the world. Pan Africans preferably implies that all individuals of African plummet share interests and in this manner must be joined together and celebrated (Walters, 1997:
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.
In the essay “Why Africa? Why Art?” by Kwame Anthony Appiah, he talks about basically how Africa is thought to be an uncivilized barren and that’s the stereotypical thing that comes to most people’s mind when thinking about this continent. African art has to look a certain way to be able to be called “African.” It has to be made by a tribe, not just one person which is why he says that most African pieces are signed with a tribe name, not just one name. Appiah gives an example of these Asante gold weights that his mother had a collection of. Their use value was to weigh gold dust, which used to be the method of currency. They were made as a utilitarian product, not for art, but many people started to recognize the aesthetic value. He says, “…in appreciating and collecting these weights as art, we are doing something new with them…” These days art is defined to be a certain way and look a certain way. It can’t just be anything, it has to have an aesthetic value to be considered art and to fall into the “guidelines”.
European imperialism in Africa caused Africans to lose their independence and culture. After a long time, “the wave of Independence across Africa in the 1950s and 1960s brought to the end around 75
Africa movement, encouraging African Americans to return Africa as a way to escape the racism
Europe, in the late 1800’s, was starting for a land grab in the African continent. Around 1878, most of Africa was unexplored, but by 1914, most of Africa, with the lucky exception of Liberia and Ethiopia, was carved up between European powers. There were countless motivations that spurred the European powers to carve Africa, like economical, political, and socio–cultural, and there were countless attitudes towards this expansion into Africa, some of approval and some of condemnation.
In the 21st century, slavery and the Atlantic Slave Trade are viewed as immoral and quite possibly the most horrifying treatment known to man by society and foreign leaders but, was the same view regarded in the 17th century? The short primary sources, “Nzinga Mbemba: Appeal to the King of Portugal”, and “Captain Thomas Phillips: Buying Slaves in 1639”, enables individuals to identify how foreign leaders, specifically the kings of African nations, conducted the issue of slavery and the slave trade. In the words of Nzinga Mbemba and Captain Phillips, the kings of Congo and Ouidah both knowingly accepted slavery in their country but, had strikingly opposing views concerning the Atlantic Slave Trade; King Mbemba prohibited the trading of slaves whereas the King of Ouidah welcomed slave trading.
Pan-Africanism by definition is a movement for the political union of all African nations (Merriam-Webster Dictionary). However, to me Pan Africanism has two meanings. The first meaning is all Africans and African Americans, whether in Africa or in the diaspora, coming together as brothers and sisters, unifying as one. The second meaning is that all the African nations come together as one. The Pan African movement was brought about because the Africans and African Americans in the diaspora were tired of colonialism and slavery that was so reliant on their people.
The inception of the Pan-African movement was motivated by colonialism and racism faced by African people living in Europe, West Indies and North America in the nineteenth and twentieth century. Through this, leaders of African states originated this movement to unite people of African descent to fight against racism and colonialism (Schraeder, 2000:126). The Pan-African movement was initiated by significant figures such as William Dubois and Marcus Garvey. The concept of this movement started outside of Africa. Africa was later included into this movement as it became the continent of concern of the movements vision. The African demand for colonization to end erupted a war between Africa and its colonizers. This war indicated a certain awareness and importance of uniting people of Africa together which is the initial Pan-African vision. (Schraeder, 2000:127)
In summation, Africana Womanism seeks to address a number of issues that feminism seems ill-equipped to deal with. By creating a theory that is derived from African culture, Hudson-Weems hoped to create a movement that is more considerate to the specific concerns of the Africana woman. However, her stringent requirements of what constitutes a legitimately Africana woman excludes a large group from adopting the Africana womanism as their own. While each have very different histories and ideological standpoints, both Africana womanism and Black feminism offer authentic ways of approaching the question of race, class, and gender for Black women worldwide.
Gabriel, Deborah. Layers of Blackness: Colourism in the African Diaspora. London: Imani Media, 2007. Print.
Africa’s struggle to maintain their sovereignty amidst the encroaching Europeans is as much a psychological battle as it is an economic and political one. The spillover effects the system of racial superiority had on the African continent fractured ...
The Web. 25 Apr. 2014. The 'Standard' of the 'Standard'. "Nationalism in Africa - African Nationalism After World War II." Colonial, Pan, Rule, and Nkrumah.
The Berlin Conference of 1884 peacefully divided Africa between world leaders. The conference, also known as the Congo Conference, looked at Africa as a great source of wealth in many areas to be shared among the participating countries. The division that took place at no time had at interest the people of Africa. By the time Africa regained its freedom in the 1950’s most areas had developed severe political and racial division. The result of this turbulence and division is the occurrence of such violent civil wars and genocides in African countries such as Rwanda.
At the end of WWII is when decolonization was brought up as a serious topic of discussion. Over 200,000 Africans had fought in Europe and Asia for the Allies’ freedom and democracy which showed quite the contradiction. They were fighting for something that wasn’t even going to truly benefit them. In 1945 is when the 5th Pan African Conference met to go over the possibility of granting back independence to the colonized areas. Ghana played a significant role during the decolonization process in Africa because Ghana was the first Sub-Saharan African majority government to gain independence in 1957. Not only did Ghana gain independence, but they did this by acting nonviolently. For years following th...
Colonialism was a concept of superiority of one territory over another; it was a concept that originated centuries ago. Colonialism had been put into action throughout a long line of history and did not end after World War II in 1945. Even with resistance and efforts from independent states after the war, colonialism did not disappear and continued as a dominant system. It remained and changed its form, resulted in the process of globalization, which continued to control over newly independent states following World War II. Globalization, a form of colonialism, maintained power for the system over states or regions through economic terms with the development of the World Bank, and its derivation of structural adjustments. This financial institution was formed and contributed to colonialism; it assisted in the economic affairs of colonized nation(s). Along with class, professor Manfred B. Steger's book, Globalization: A Very Short Introduction, and I.B. Logan and Kidane Mengisteab's article, "IMF – World Bank Adjustment and Structural Transformation in Sub-Saharan Africa," discussed the indirect rule of colonial powers through globalization.