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Relevant bibliographies by topics / Radical Pan-Africanism

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Academic literature on the topic 'Radical Pan-Africanism'

Author: Grafiati

Published: 24 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Radical Pan-Africanism"

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Abrahamsen, Rita. "Internationalists, sovereigntists, nativists: Contending visions of world order in Pan-Africanism." Review of International Studies 46, no. 1 (October 14, 2019): 56–74. http://dx.doi.org/10.1017/s0260210519000305.

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AbstractContrary to common assumptions that the liberal world order was ‘made in the West’, this article argues that it was produced in interaction with Pan-African ideology and actors. Developing a morphological analysis, it identifies three contending visions of world order within Pan-Africanism: a world of continental unity and transnational solidarity; a world of national sovereignty; and a world of racially defined units. It concludes that Pan-Africanism contains intellectual and political resources for the defence, reinvigoration, and invention of a more just, equal and rule-bound multilateral world, but that this cannot be taken for granted. Pan-Africanism is neither inherently progressive, nor reactionary, and can support multilateralism and sovereigntism in equal measure. Pan-Africanism's nativism also carries particular risks at a time when similar identitarian viewpoints are promoted by Radical Right movements. Understanding the manner in which Pan-Africanism informs and legitimises diverse political agendas is thus of crucial importance for IR, for Pan-Africanists, and for the future of world order.

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Ramose, Mogobe. "Wiping away the Tears of the Ocean." Theoria 64, no. 153 (December 1, 2017): 22–57. http://dx.doi.org/10.3167/th.2017.6415304.

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Abstract This article distinguishes between pan-Africanism and pan-Africanness. It argues that the history of pan-Africanism is replete with achievements but that the achievements could have been more and radical if the movement had from its inception adopted pan-Africanness, manifesting itself as ubuntu, as its point of departure. It focuses on epistemic and material injustice and suggests that there cannot be social justice without epistemic justice. The pursuit of the latter ought to lead to giving up one’s life if necessary, for the sake of giving life to others.

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Bogues, Anthony. "C.L.R. James, Pan-Africanism and the black radical tradition." Critical Arts 25, no. 4 (December 2011): 484–99. http://dx.doi.org/10.1080/02560046.2011.639957.

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WILLIAMS, THEO. "GEORGE PADMORE AND THE SOVIET MODEL OF THE BRITISH COMMONWEALTH." Modern Intellectual History 16, no. 02 (January 16, 2018): 531–59. http://dx.doi.org/10.1017/s1479244317000634.

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This article argues for an appreciation of the permeability of the Western socialist and black radical traditions and a recognition of their codevelopment. This relationship is illustrated through an analysis of George Padmore's intellectual history, particularly focusing on How Russia Transformed Her Colonial Empire (1946), in which Padmore applied Marxist ideas to his project of colonial liberation. The book functions as Padmore's manifesto for the transformation of the British Empire into a socialist federation following the model of the Soviet Union. Through comparisons with the manifestos of British socialist F. A. Ridley and American pan-Africanist W. E. B. Du Bois, this article contextualizes this manifesto within a moment of postwar internationalist optimism. This approach also facilitates a discussion of the meaning of “pan-Africanism” to Padmore, concluding that pan-Africanism was, for him, a methodology through which colonial liberation, and eventually world socialism, could be achieved.

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Osborne, Myles. "“Mau Mau are Angels … Sent by Haile Selassie”: A Kenyan War in Jamaica." Comparative Studies in Society and History 62, no. 4 (September 29, 2020): 714–44. http://dx.doi.org/10.1017/s0010417520000262.

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AbstractThis article traces the impact of Kenya's Mau Mau uprising in Jamaica during the 1950s. Jamaican responses to Mau Mau varied dramatically by class: for members of the middle and upper classes, Mau Mau represented the worst of potential visions for a route to black liberation. But for marginalized Jamaicans in poorer areas, and especially Rastafari, Mau Mau was inspirational and represented an alternative method for procuring genuine freedom and independence. For these people, Mau Mau epitomized a different strand of pan-Africanism that had most in common with the ideas of Marcus Garvey. It was most closely aligned with, and was the forerunner of, Walter Rodney, Stokely Carmichael, and Black Power in the Caribbean. Theirs was a more radical, violent, and black-focused vision that ran alongside and sometimes over more traditional views. Placing Mau Mau in the Jamaican context reveals these additional levels of intellectual thought that are invisible without its presence. It also forces us to rethink the ways we periodize pan-Africanism and consider how pan-African linkages operated in the absence of direct contact between different regions.

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Marx, Lauren. "The Relevance of Robert Sobukwe’s Pan-Africanism in Contemporary South Africa." Theoria 64, no. 153 (December 1, 2017): 128–43. http://dx.doi.org/10.3167/th.2017.6415308.

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Abstract Presently certain catchphrases and hashtags have been circulating and trending in the public discourse such as ‘white monopoly capital’, ‘radical economic transformation’ and movements’ phrases such as ‘fees must fall’ and ‘Black First Land First’ formulated in response to issues around education, land and race specifically. However, Robert Sobukwe, intellectual giant of the pan-Africanist struggle, articulated very strong beliefs underpinning these burning societal questions from as early as the 1940s. His incarceration, banishment and ultimate death in 1978 left a political vacuum in South Africa and more than twenty years after democracy, the aforementioned issues Sobukwe stressed during his time need to be revisited. South African is currently experiencing a massive resurgence in the narrative and discourse regarding the need for dialogue around education transformation, land reform and race as a whole. Therefore, this article seeks to draw unpack Sobukwe’s take on these three burning issues in relation to the current discourse in South Africa today underpinned by pan-Africanist philosophy.

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Ewing, Adam. "Minkah Makalani. In the Cause of Freedom: Radical Black Internationalism from Harlem to London, 1917–1939. Chapel Hill: The University of North Carolina Press, 2011. xviii + 309 pp. Photographs. Notes. Bibliography. Index. $42.00. Cloth. $27.95. Paper. - Hakim Adi. Pan-Africanism and Communism: The Communist International, Africa and the Diaspora, 1919–1939. Trenton, N.J.: Africa World Press, 2013. xxvi + 445 pp. Photographs. Bibliography. Index. $39.95. Paper." African Studies Review 57, no. 2 (August 18, 2014): 203–7. http://dx.doi.org/10.1017/asr.2014.59.

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Basiru, Adeniyi S., Mashud L. A. Salawu, and Adewale Adepoju. "Radical Pan-Africanism and Africa’s Integration: A Retrospective Exploration and Prospective Prognosis." Ufahamu: A Journal of African Studies 41, no. 1 (2018). http://dx.doi.org/10.5070/f7411042306.

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Ajidahun, Clement Olujide. "Blackism and Pan-Africanism in Post-Colonial African Literature: A Reading of Femi Osofisan’s Plays." Imbizo 9, no. 2 (August 13, 2019). http://dx.doi.org/10.25159/2663-6565/5179.

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This article is a thematic study of Femi Osofisan’s plays that explicitly capture the essence of blackism, nationalism and pan-Africanism as a depiction of the playwright’s ideology and his total commitment to the evolution of a new social order for black people. The article critically discusses the concepts of blackism and pan-Africanism as impelling revolutionary tools that seek to re-establish and reaffirm the primacy, identity, and personality of black people in Africa and in the diaspora. It also discusses blackism as an African renaissance ideology that campaigns for the total emancipation of black people and a convulsive rejection of all forms of colonialism, neo-colonialism, Eurocentrism, nepotism and ethnic chauvinism, while advocating an acceptance of Afrocentrism, unity and oneness of blacks as indispensable tools needed for the dethronement of all forms of racism, discrimination, oppression and dehumanisation of black people. The article hinges the underdevelopment of the black continent on the deliberate attempt of the imperialists and their black cronies who rule with iron hands to keep blacks in perpetual slavery. It countenances Femi Osofisan’s call for unity and solidarity among all blacks as central to the upliftment of Africans. The article recognises Femi Osofisan as a strong, committed and formidable African playwright who utilises theatre as a veritable and radical platform to fight and advocate for the liberation of black people by arousing their revolutionary consciousness and by calling on them to hold their destinies in their hands if they are to be emancipated from the shackles of oppression.

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Dissertations / Theses on the topic "Radical Pan-Africanism"

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Mohamed, Aisha. "Digesting the Pan-African Failure and the Role of African Psychology : Fanonian understanding of the Pan-African failure in establishing oneness and ending disunity/xenophobia in South Africa." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-44052.

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The study insists on understanding the miscarriage of “Pan-Africanism” and the role of “African” mentality with the help of Fanon’s psychoanalysis “Black Skin, White Mask,” exemplifying the immense colonial, slavery, and apartheid psychological damages experienced by Black individuals resulting Blacks/Africans self-hate and a desire to be “white” throughout the domain of Western culture, ideology, and language. To provide accurate analysis of the “Pan-African” failure to solve increasing blacks-hate-against-blacks/xenophobia in South Africa, concepts othering, mimicry, subaltern from the critical theory (postcolonialism) were applied. Thereupon, Qualitative Content Analysis and Critical Discourse Analysis relying on the theoretical concepts were conducted, which underlined how the mimicry process makes Africa's interaction an elite-driven one, oppressing African/subaltern citizens. The findings showed a need for "Black-Consciousness" and Nkrumah's “Pan-African” vision (African unification) to end colonial-mentality generating collective subordination of Subaltern/Africans. Generally, the use of Fanon’s psycho-social analysis has shown that the generational oppression, trauma, and cultural stereotypes continue to robotize and dictate African leaders and the African Union's favoritism of Western “neo-liberal” policies. It is summarized that the “Pan-African” failure is a failure of gradual unconscious “Pan-Africanists” who pledge allegiance to “Western” policies rather than rededicating themselves to durable Radical “Pan-Africanism” which is an antidote to Africa’s self-hate/xenophobia, neo-colonialism, and the robotization of unconscious Africans.

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Brown, Layla Dalal. "We Are the Ones We Have Been Waiting for: Pan-African Consciousness Raising and Organizing in the United States and Venezuela." Diss., 2016. http://hdl.handle.net/10161/12262.

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We Are the Ones We Have Been Waiting for: Pan-African Consciousness Raising and Organizing in the United States and Venezuela, draws on fifteen months of field research accompanying organizers, participating in protests, planning/strategy meetings, state-run programs, academic conferences and everyday life in these two countries. Through comparative examination of the processes by which African Diaspora youth become radically politicized, this work deconstructs tendencies to deify political s/heroes of eras past by historicizing their ascent to political acclaim and centering the narratives of present youth leading movements for Black/African liberation across the Diaspora. I employ Manuel Callahan’s description of “encuentros”, “the disruption of despotic democracy and related white middle-class hegemony through the reconstruction of the collective subject”; “dialogue, insurgent learning, and convivial research that allows for a collective analysis and vision to emerge while affirming local struggles” to theorize the moments of encounter, specifically, the moments (in which) Black/African youth find themselves becoming politically radicalized and by what. I examine the ways in which Black/African youth organizing differs when responding to their perpetual victimization by neoliberal, genocidal state-politics in the US, and a Venezuelan state that has charged itself with the responsibility of radically improving the quality of life of all its citizens. Through comparative analysis, I suggest the vertical structures of “representative democracy” dominating the U.S. political climate remain unyielding to critical analyses of social stratification based on race, gender, and class as articulated by Black youth. Conversely, I contend that present Venezuelan attempts to construct and fortify more horizontal structures of “popular democracy” under what Hugo Chavez termed 21st Century Socialism, have resulted in social fissures, allowing for a more dynamic and hopeful negation between Afro-Venezuelan youth and the state.

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Books on the topic "Radical Pan-Africanism"

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Robinson, Cedric J. Black marxism: The making of the Black radical tradition. Chapel Hill, N.C: University of North Carolina Press, 2000.

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Horne, Gerald. Pan-Africanism Is the News. University of Illinois Press, 2018. http://dx.doi.org/10.5406/illinois/9780252041198.003.0011.

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This chapter explores the decline of the Associated Negro Press (ANP). It did not take long for the mainstream press to realize that the ANP was sitting on a journalistic goldmine with its direct pipeline to one of the biggest stories of the decade, if not the century: decolonization and how it intersected with the battle against Jim Crow. Claude Barnett was in an advance wave of African Americans descending upon Africa seeking to take advantage of the perceived gold rush delivered by decolonization. Another viselike pressure that the ANP found hard to resist was the other major force of that conflicted era: anticommunism. Unlike the past, the Negro press was now reluctant to hire talented writers with radical associations. As this high drama was unfolding, Barnett continued to live the good life in Chicago, making it difficult to grasp the far-reaching changes just over the horizon.

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Robinson, C. Black Marxism: The Making of the Black Radical Tradition. Zed Books, 1991.

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Robinson, Cedric J. Black Marxism: The Making of the Black Radical Tradition. University of North Carolina Press, 2005.

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Robinson, C. Black Marxism: The Making of the Black Radical Tradition. Zed Books, 1991.

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(Preface), Cedric J. Robinson, and Robin D. G. Kelley (Foreword), eds. Black Marxism: The Making of the Black Radical Tradition. The University of North Carolina Press, 2002.

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Kadalie, Modibo M. Internationalism, Pan-Africanism and the struggle of social classes: Raw writings from the notebook of an early nineteen seventies African-American radical activist. One Quest Press, 2000.

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Framing a Radical African Atlantic: African American Agency, West African Intellectuals and the International Trade Union Committee of Negro Workers. BRILL, 2013.

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Book chapters on the topic "Radical Pan-Africanism"

1

"Radical Pan-Africanism and the Emerging Radical Pan-Arabism." In Pan-Africanism: Political Philosophy and Socio-Economic Anthropology for African Liberation and Governance, 367–90. Langaa RPCIG, 2015. http://dx.doi.org/10.2307/j.ctvh9vvnj.10.

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"Radical Pan Africanism in Apartheid Rhodesia and Apartheid South Africa." In Pan-Africanism: Political Philosophy and Socio-Economic Anthropology for African Liberation and Governance, 271–366. Langaa RPCIG, 2015. http://dx.doi.org/10.2307/j.ctvh9vvnj.9.

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Bedasse, Monique A. "Tanzania." In Jah Kingdom. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633596.003.0003.

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This chapter sets the pan-African context in which the repatriation occurs. In particular, it explains the rise of Tanzania as a safe haven for African freedom fighters and radical diasporic Africans in the 1960s and 1970s, connecting the repatriation to wider diasporic engagement with Tanzania in this period. It places ujamaa within the context of other African socialisms of the day and highlights the role of pan-Africanism in the making of Tanzania’s modern history.

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Carroll, Fred. "Enter the “New Crowd” Journalists." In Race News. University of Illinois Press, 2017. http://dx.doi.org/10.5622/illinois/9780252041495.003.0003.

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The militant racial politics of the alternative black press and modernist sensibilities of the Harlem Renaissance seeped into the commercial black press in the 1920s as journalists reprinted and debated editorials, covered news events, and nurtured diverse professional relationships. The radical editors of the New Negro Movement – including Cyril Briggs, Marcus Garvey, Hubert Harrison, A. Philip Randolph – denounced capitalism and imperialism and promoted Pan-Africanism. Commercial newspapers normalized literary writers' modernist perspective by serving as an arena for contesting the conservative politics of respectability, as illustrated by George Schuyler’s columns. Many publishers reinforced this change in newswriting by shifting to tabloid sensationalism, the era's defining journalistic mode.

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Bedasse, Monique A. "Strange Bedfellows." In Jah Kingdom. University of North Carolina Press, 2017. http://dx.doi.org/10.5149/northcarolina/9781469633596.003.0007.

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This chapter examines the relationship between Ras Bupe Karudi and C.L.R. James. In 1964, James highlighted the “absurdities” of Rastafari. Additionally, in contrast to all that Rastafari represented, he remained ambivalent about Af- rican heritage and identity. By 1986, however, he was corresponding with Karudi frequently and sending money to him in support of the mission. This collaboration is critical to my exploration of how Rastafari inserted itself into the intellectual history of pan-Africanism, and to the relationship between Rastafari and the radical left. The chapter also brings James into conversation with Rastafari through the prism of colonial education and engages important questions concerning the debates over identity construction in Africa and the African diaspora.

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"The Great Role Played by America and Comintern Russia in Boosting Radical Pan-Africanism after the Second World War." In Pan-Africanism: Political Philosophy and Socio-Economic Anthropology for African Liberation and Governance, 525–36. Langaa RPCIG, 2015. http://dx.doi.org/10.2307/j.ctvh9vvnj.12.

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Panayi, Panikos. "Racists, Revolutionaries and Representatives." In Migrant City, 167–95. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300210972.003.0007.

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This chapter reveals that London has played a role in the evolution of virtually every radical political ideology over the last two centuries, whether communism, pan-Africanism, or a host of nationalist ideologies which led to the overthrow of both the continental nineteenth-century empires and to British imperialism. It appears that every revolutionary leader of the period from the end of the eighteenth to the middle of twentieth century spent time in London. And beyond that, a series of governments in exile based themselves in London waiting for the defeat of the Nazis in Europe, perhaps most famously the Free French led by Charles de Gaulle. The presence of the conservative but nationalist French leader points to the fact that London has acted as home to political exiles from all parts of the political spectrum. However, as this chapter shows, these revolutionaries did not share the same views.

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Gevers, Christopher. "To Seek with Beauty to Set the World Right: Cold War International Law and the Radical ‘Imaginative Geography’ of Pan-Africanism." In International Law and the Cold War, 492–509. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108615525.022.

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Oca, José Andrés Fernández Montes de. "“No Race Question”." In Global Garveyism, 242–64. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056210.003.0011.

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In the past, authors have emphasized the importance of Marcus Garvey’s ideas and organization, the Universal Negro Improvement Association, in the development of the labor movement in Trinidad after 1919. In so doing, they have often overlooked a more complex reality on the ground. This chapter examines the ways in which the Trinidad Workingmen’s Association (TWA) combined Garveyism and labor politics, and how they navigated the potential contradictions between class-based and race-based organizing more broadly. It adds to the existing literature on Garveyism and race consciousness in Trinidad, a perspective that situates the TWA’s ideas on race and class as a local dialogue interacting with global discussions among black radicals about labor organizing, socialism, communism, black internationalism, and pan-Africanism.

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Bhimull, Chandra D. "Speed." In Empire in the Air. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9781479843473.003.0008.

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The third chapter connects rapidity, depth, and altitude to inequality and oppression. It questions how the notion of speed, which is a rate, lost its sense of slowness and became synonymous with fastness. It advocates for an understanding of speed that is culturally and historically informed. Aviation literally turned speed up at a time when access to technological advancements in the maritime world was generating new hopes for Pan Africanism. A temporal and spatial revolution, speed-up established new racial hierarchies. In Britain, government officials and airline executives were drawn to the advantages of direct straight-line travel. They planned to use commercial air power to fashion faster transportation flows between certain parts of the empire. Consequently, some people and places were selected to speed-up, which meant others were made to slow-down. The shift from land- and sea- to air-based movement radically altered the terrains of empire, giving rise to a new dimension and direction of structural inequality.

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