Black British comedian talks about African Americans

[Poitier]

And you dudes lose your shyt the moment we start wearing daishikis

 

[Misreeya]

Pan-Africanism - Wikipedia, the free encyclopedia[/URL]

I was mentioning that pan Africanism had multiple origins from many different groups around the world.

for example from what i found in wikipedia

Origins[edit]
As a philosophy, Pan-Africanism represents the aggregation of the historical, cultural, spiritual, artistic, scientific, and philosophical legacies of Africans from past times to the present. Pan-Africanism as an ethical system traces its origins from ancient times, and promotes values that are the product of the African civilizations and the struggles against slavery, racism, colonialism, and neo-colonialism.[6]

Alongside a large number of slave insurrections, by the end of the 18th century a political movement developed across the Americas, Europe and Africa that sought to weld these disparate movements into a network of solidarity putting an end to this oppression. In London, the Sons of Africa was a political group addressed by Quobna Ottobah Cugoano in the 1791 edition of his book Thoughts and Sentiments on the Evil of Slavery. The group addressed meetings and organised letter-writing campaigns, published campaigning material and visited parliament. They wrote to figures such as Granville Sharp, William Pitt and other members of the white abolition movement, as well as King George IIIand the Prince of Wales, the future George IV.

Modern Pan-Africanism began around the start of the twentieth century. The African Association, later renamed the Pan-African Association, was established around 1897 by Henry Sylvester-Williams, who organized the First Pan-African Conference in London in 1900.[10][11][12]

In the United States, the term is closely associated with Afrocentrism, an ideology of African-American identity politics that emerged during the civil rights movement of the 1960s to 1970s
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Pan-Africanism - Wikipedia, the free encyclopedia
Since this thread is mainly about African Amercians vs Afro british, West and Central Africans, so i will exit this thread, and happily stay in my lane.​

 

[IllmaticDelta]

Nikkas actually tried to accuse us, of ALL people, of cultural appropriation

....classic thread

 

[IllmaticDelta]

double post

 

[IllmaticDelta]

..

??

 

[Misreeya]

??

I have finish my earlier reply to you.


Cheers.

 

[IllmaticDelta]

I was mentioning that pan Africanism had multiple origins from many different groups around the world.

besides the post I made here--> http://www.thecoli.com/threads/blac...african-americans.421784/page-6#post-18859306

some other info on the full scale/history

Pan-Africanism, the idea that peoples of African descent have common interests and should be unified. Historically, Pan-Africanism has often taken the shape of a political or cultural movement. There are many varieties of Pan-Africanism. In its narrowest political manifestation, Pan-Africanists envision a unified African nation where all people of the African diaspora can live. (African diaspora refers to the long-term historical process by which people of African descent have been scattered from their ancestral homelands to other parts of the world.) In more-general terms, Pan-Africanism is the sentiment that people of African descent have a great deal in common, a fact that deserves notice and even celebration.

History of Pan-Africanist intellectuals

Pan-Africanist ideas first began to circulate in the mid-19th century in the United States, led by Africans from the Western Hemisphere. The most important early Pan-Africanists were Martin Delany and Alexander Crummel, both African Americans, and Edward Blyden, a West Indian.

Those early voices for Pan-Africanism emphasized the commonalities between Africans and black people in the United States. Delany, who believed that black people could not prosper alongside whites, advocated the idea that African Americans should separate from the United States and establish their own nation. Crummel and Blyden, both contemporaries of Delany, thought that Africa was the best place for that new nation. Motivated by Christian missionary zeal, the two believed that Africans in the New World should return to their homelands and convert and civilize the inhabitants there.

Although the ideas of Delany, Crummel, and Blyden are important, the true father of modern Pan-Africanism was the influential thinker W.E.B. Du Bois. Throughout his long career, Du Bois was a consistent advocate for the study of African history and culture. In the early 20th century, he was most prominent among the few scholars who studied Africa. His statement, made at the turn of the 20th century, that “the problem of the twentieth century is the problem of the color line” was made with Pan-Africanist sentiments in mind.

For Du Bois, “the problem of the color line” was not confined merely to the United States and its “Negro Problem.” (During those years, it was common for many in the United States to refer to the problem of African Americans’ social status as the “Negro Problem.”) Du Bois’s famous statement was made with the clear knowledge that many Africans living on the African continent suffered under the yoke of European colonial rule.

Among the more-important Pan-Africanist thinkers of the first decades of the 20th century was Jamaican-born black nationalist Marcus Garvey. In the years after World War I, Garvey championed the cause of African independence, emphasizing the positive attributes of black people’s collective past. His organization, the Universal Negro Improvement Association (UNIA), boasted millions of members, envisioning and then making plans for a return “back to Africa.” Garvey’s Black Star Line, a shipping company established in part to transport blacks back to Africa as well as to facilitate global black commerce, was ultimately unsuccessful.

From the 1920s through the 1940s, among the most-prominent black intellectuals who advocated Pan-Africanist ideas were C.L.R. James and George Padmore, both of whom came from Trinidad. From the 1930s until his death in 1959, Padmore was one of the leading theorists of Pan-African ideas. Also influential were Léopold Senghor and Aimé Césaire, who were natives of Senegal and Martinique, respectively. A disciple of Padmore, Jomo Kenyatta of Kenya, was also an important figure in Pan-Africanist thought.

Despite their origins outside the United States, such Pan-Africanist thinkers drew many of their ideas from African American culture. Furthermore, James and Padmore resided in the United States for significant periods of time. An exchange of ideas about Africa and peoples of African descent took place between those intellectuals and African Americans, with African Americans taking the lead. It was, in many ways, a black Atlantic intellectual community. Senghor and Césaire, in particular, were greatly influenced by Du Bois and by several Harlem Renaissance writers, especially Countee Cullen, Langston Hughes, and Claude McKay. In the 1930s and ’40s, the African American actor and singer Paul Robeson was also a significant contributor to the continuing exchange of ideas.

By the late 1940s the African American intellectual leadership of the movement had receded, with Africans now taking the lead. That was due in part to the leftist or communist sympathies of many Pan-Africanist advocates, as in the late 1940s and early ’50s, the United States was in the midst of a Red Scare, when Americans with communist affiliations or sympathies were actively persecuted and prosecuted. The most-important figure of this period was Kwame Nkrumah of Ghana, who believed that European colonial rule of Africa could be extinguished if Africans could unite politically and economically. Nkrumah went on to lead the movement for independence in Ghana, which came to fruition in 1957. Many African Americans cheered those developments in Africa.

Pan-Africanist cultural thinking reemerged with renewed force in the United States in the late 1960s and ’70s as one of the manifestations of the Black Power movement. By the early 1970s it had become relatively common for African Americans to investigate their African cultural roots and adopt African forms of cultural practice, especially African styles of dress.

In subsequent decades perhaps the most-prominent current of ideas that can be called Pan-Africanist has been the Afrocentric movement, as espoused by such black intellectuals as Molefi Asante of Temple University, Cheikh Anta Diop of Senegal, the American historian Carter G. Woodson, and Maulana Ron Karenga, the creator of Kwanzaa. With its roots in the 1960s, Afrocentrism gained particular popularity in the United States during the 1980s. The movement emphasizes African modes of thought and culture as a corrective to the long tradition of European cultural and intellectual domination.

The Pan-African Congress movement

During the 20th century advocates of Pan-Africanism made many efforts to institutionalize their ideas and to create formal organizations to complement the work of Pan-Africanist intellectuals. The first meeting designed to bring together peoples of African descent for the purpose of discussing Pan-Africanist ideas took place in London in 1900. The organizer was Henry Sylvester Williams, a native of Trinidad. The meeting was attended by several prominent blacks from Africa, Great Britain, the West Indies, and the United States. Du Bois was perhaps the most-prominent member of U.S. delegation.

The first formal Pan-African Congress (the first to bear that name) took place in 1919 in Paris and was called by Du Bois. That meeting was followed by a second Pan-African Congress two years later, which convened in three sessions in London, Brussels, and Paris. The most-important result of the second Pan-African Congress was the issuance of a declaration that criticized European colonial domination in Africa and lamented the unequal state of relations between white and black races, calling for a fairer distribution of the world’s resources. The declaration also challenged the rest of the world to either create conditions of equality in the places where people of African descent lived or recognize the “rise of a great African state founded in Peace and Goodwill.”

After a third Pan-African Congress in 1923 and then a fourth in 1927, the movement faded from the world picture until 1945, when a fifth Pan-African Congress was held in Manchester, England. Given that Pan-Africanist leadership had largely transferred from African Americans to Africans by the mid-1940s, Nkrumah, Kenyatta, and Padmore played the most-prominent roles at that congress. The only African American present was Du Bois.

With the coming of independence for many African countries in the decades following World War II, the cause of African unity was largely confined to the concerns of the African continent. The formation of the Organization for African Unity (OAU) in 1963 solidified African leadership, although a sixth Pan-African Congress was held in Dar es Salaam, Tanzania, in 1974. A successor organization to the OAU, the African Union (AU), was launched in 2002 to further promote the social, political, and economic integration of Africa.

Calls for Pan-Africanism could still be heard in the United States at the turn of the 21st century, but by then the movement had generally come to stand for the unity of the countries on the African continent, especially sub-Saharan Africa.

Pan-Africanism

 

[IllmaticDelta]

I agreed, that's why I said I understood what you meant by that. Most of the lesser antilles aren't populated or exposed enough to have a mark on a global scale but that doesn't mean that things that transpired on those islands didn't have a chain reaction for those within close proximity. Also, there are things unwritten, unspoken and have to be experienced or witnessed 1st hand, that goes down in some places in those "invisible" islands that still held on to cultures of the past.
As said before, shenanigans that went on on other islands(as you stated Jamaicans swagger jacking AA) don't hold weight on every islands.

I agree with you which is why I only called out Jamaica for their habitual swagger jacking. Not to say, Afram influences didn't reach other islands (Jazz for example) but most of them only picked up on what was very mainstream Afram culture. Jamaicans studied closely and picked up on things many people today aren't even aware of that existed in Afram culture.

http://www.thecoli.com/threads/is-i...-born-in-jamaica.300575/page-11#post-17397000

http://www.thecoli.com/threads/is-i...-born-in-jamaica.300575/page-11#post-17397013

 

[International S.]

So you spout all this "we are one" kumbaya shyt, yet in the same post, you wanna perpetuate this segrigationist mentality but calling us names?

Is it Oochie Wally Wally or is it One Mic?

it aint Oochie Wally or One Mic...
its Ice cube's be true to the game..

go that way b...cheerio c00n

 

[Blackqueergenius]

interestinglly they like everyone else in this GODS forsaken world are culture vultures , TO BE HONEST IF IT WASNT FOR BLACK AFRAM MUSIC THE GAME WOULD HAVE BEEN OVER FOR THEM A LONG TIME AGO, UNGRATEFUL HYPOCRITES

 

[SouljaVoy]

This nikka wack as fukk.

Yeah U.K. got the highest rates of c00ns (highest rate of blacks in IR relationships go firgure)

But it's real nikkas there, don't get it twisted.... Manchester, Pecham, and Hackney nikkas get it poppin
I don't know why this nikka actin like aint no Hood in the U.K.

 

[IllmaticDelta]

Of course to someone unfamiliar with the culture will think that Garage/Jungle MCing comes from Hip Hop. No doubt, there are undeniable American influences in the imagery and asthetics of Grime but i'm sorry to disappoint you, mate, it comes directly from Jamaican toasting and DeeJays.

​

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..and who do you think influenced them?

@MikeyC , just incase you didn't know where jamaicans got toasting and what they call "deejaying" from

I agree with you which is why I only called out Jamaica for their habitual swagger jacking. Not to say, Afram influences didn't reach other islands (Jazz for example) but most of them only picked up on what was very mainstream Afram culture. Jamaicans studied closely and picked up on things many people today aren't even aware of that existed in Afram culture.

http://www.thecoli.com/threads/is-i...-born-in-jamaica.300575/page-11#post-17397000

http://www.thecoli.com/threads/is-i...-born-in-jamaica.300575/page-11#post-17397013

 

[thatrapsfan]

you dumb ass, theres villages not listed on that list you sent me, that's just cities and towns.

go do your research on IGBO people in Jamaica, and ghanian names of villages in Jamaica, heres a head start for you

Igbo people in Jamaica - Wikipedia, the free encyclopedia

Originating primarily from what was known as the Bight of Biafra on the West African coast, Igbo people were taken in relatively high numbers to Jamaica as slaves. The primary ports from which the majority of these enslaved people were taken from were Bonny and Calabar, two port towns that are now in south-eastern Nigeria.[4] These ports were dominated by slave ships arriving from Bristol and Liverpool who delivered these slaves to British colonies including Jamaica. The bulk of Igbo slaves arrived relatively late after 1750. The 18th century in the Atlantic slave trade saw the number of enslaved Africans of Igbo descent rise by a large amount, the heaviest forced migrations were centred between 1790 and 1807.[5] Jamaica, after Virginia, was the second most common disembarkation point for slave ships arriving from the Bight of Biafra. Igbo slaves formed the majority of the people on the bight and became common among the slave population of Jamaica.[6]

heres more info how GHANAIANS as well as Nigerians were first slaves in Jamaica


Jamaica & Ghana One Blood -One Language? Kromanti Language of the Jamaican Maroons Similar To Akan

What do your links have to say about village names? You're making up an argument, that no one disagreed on.

Your own link says Igbo people were taken to America as well. It says nothing about modern Caribbeans being able to trace their exact ethnicity.

Jamaica, after Virginia, was the second most common disembarkation point for slave ships arriving from the Bight of Biafra. Igbo slaves formed the majority of the people on the bight and became common among the slave population of Jamaica.[6]

Does this mean Americans with ancestors from Virginia also know their origin?

You're all over the place breh.

 

[MikeyC]

​

@MikeyC , just incase you didn't know where jamaicans got toasting and what they call "deejaying" from

i don't give a fukk. thread been dead.

 

[IllmaticDelta]

i don't give a fukk. thread been dead.

grime, jungle, dancehall...it all has roots in you nowhere