"What's the 'most work' Black Americans put in towards the Pan African movement?" -generic-username

[IllmaticDelta]

this is some chatter from another thread

@Henry Broadnax

I'll tell you what pan africanism is:
Black Americans doing all the work for the diaspora, and not one country from the diaspora doing
anything.
Or
Black America trying to establish a coalition with an un-unified diaspora.
Black people in America need to take back the word "pan-african" cause it doesn't exist outside
of this country, and I ain't talking about a small hand full of people that communicate with
each other.
Pan africanism should be called Black Americanism. We give so much to every race, and no
reciprocation.

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@generic-username

The fact that you think Black Americans started or own Pan-Africanism is hilarious.

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@Henry Broadnax

Who put in the most work, TO THIS DAY?
Ill wait

@generic-username

Probably Caribbeans. By the way what do you consider "most work" towards Pan Africanism.
Most Black Americans aren't Pan Africanist in any way.

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@K.O.N.Y

lol at "probably" caribbeans.
Dont even have a definitive hill to die on. Just talking just to talk.
The answer is Aframs
We carry the "idea" of blackness on our backs

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@generic-username

What is the "most work" Black Americans put in towards the Pan African movement?

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@IllmaticDelta

Dude, the examples are endless for what Aframs did for the pan-africanist, agenda

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@Carolina

You either dont know shyt about Pan Africanism or your feelings about AAs are making you
say dumb shyt.
Black Nationalism and Modern Pan Africanism were both pioneered by AAs. AAs were literally
largest ethnic group at the first (not really the first) Pan Africanism conference in London.

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@ATownD19

That's an oxymoron. I don't mean this as an insult, but it seems like a lot of you who
bash pan africanism 1. dont know what it is 2. aren't critical thinkers and don't seek readily
available information.

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@IllmaticDelta

aframs historically never bashed pan-africanism, since they invented it. The ones who
bash it today do because they see/saw how some foreignersgot down and decided, fuk it

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@ATownD19

Are you saying african americans invented pan-africanism?

@IllmaticDelta

aframs w/o question put the most work in for/on that pan-africanism tip.

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@K.O.N.Y

The very reason why MARCUS GARVEY came to the united states

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Are some people out here really so clueless that they need to ask a question like that? In this thread, I'll show you that:

1. Aframs are indeed, the founders of modern, Pan-Africanism. This is also tied to concepts such as Black identity, Black Consciousness, Afrocentricity-Afrocentrism and Black Nationalism




2. Historically speaking, Aframs have been the most pan-africanist of any "black" people,



3. Yes, aframs put in the most work for the pan-africanist agenda




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so, what is pan-africanism? In it's most basic sense:

Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diasporan ethnic groups of African descent. Based on a common goal going back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Caribbean, Latin America, the United States and Canada.[1][2] It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent.[3] The ideology asserts that the fate of all African people and countries[clarification needed] are intertwined. At its core Pan-Africanism is a belief that “African people, both on the continent and in the diaspora, share not merely a common history, but a common destiny".[4] Pan-Africanist intellectual, cultural, and political movements tend to view all Africans and descendants of Africans as belonging to a single "race" and sharing cultural unity. Pan-Africanism posits a sense of a shared historical fate for Africans in the Americas, West Indies, and, on the continent itself, has centered on the Atlantic trade in slaves, African slavery, and European imperialism.[5]

 

[Captain Crunch]

AA's are the embodiment of what Pan-Africanism is "suppose to be".
From riding for other diasporians getting attacked by white supremacy(Anti-Apartheid movement, AA's in Harlem contributing to stop Italy from colonizing Italy, etc) to being cool w/ diasporians eating from our plate(Affirmative Action, black scholarships), no other group in the diaspora COLLECTIVELY echoes the spirit of Pan-Africanism.

 

[IllmaticDelta]

Now, you have two parts to the discussion on the origin of Pan-Africanism. 1)The spiritual origin of the ideology 2)the origin of actually putting the ideology in action


On the origin of the spiritual side when someone pondered the concerns, interwovenness, and unification of others beyond their borders and direct, ethnicity? Some early ones in PRINT/DOCUMENT

Spoiler

Henry Highland Garnet (December 23, 1815 – February 13, 1882)

 

[IllmaticDelta]

the first to put in action, what we would later call the pan-africanist, "Back To Africa" movement

Paul Cuffee (1754-1812)

Spoiler

 

[IllmaticDelta]

...this will be tied into some later posts in this thread but for now,

The African Methodist Episcopal Church, usually called the A.M.E. Church or AME, is a predominantly African-American Methodist denomination. It is the first independent Protestant denomination to be founded by black people.[4] It was founded by the Rt. Rev. Richard Allen in Philadelphia, Pennsylvania, in 1816 from several black Methodist congregations in the mid-Atlantic area that wanted independence from white Methodists. It was among the first denominations in the United States to be founded on racial rather than theological distinctions and has persistently advocated for the civil and human rights of African Americans through social improvement, religious autonomy, and political engagement.

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The African Methodist Episcopal Zion Church, or the AME Zion Church or AMEZ, is a historically African-American Christian denomination based in the United States. It was officially formed in 1821 in New York City, but operated for a number of years before then.

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Historic First Bryan Baptist Church is an African-American church that was organized in Savannah, Georgia, by Andrew Bryan in 1788. Considered to be the Mother Church of Black Baptist, the site was purchased in 1793 by Bryan, a former slave who had also purchased his freedom. The first structure was erected there in 1794. By 1800 the congregation was large enough to split: those at Bryan Street took the name of First African Baptist Church, and Second and Third African Baptist churches were also established.[2] The current sanctuary of First Bryan Baptist Church was constructed in 1873.

 

[T'krm]

Great topic. Although, I question the doubts surroundings it's creation in earnest due to easily accessible,historical data.

The facts are the facts, and they are irrefutable...as the other poster stated, Ados are the embodiment of 'Panafrikanism' since it's inception. Am interested however in seeing how this intersects(if at all) with Garveyism.

 

[IllmaticDelta]

Great topic. Although, I question the doubts surroundings it's creation in earnest due to easily accessible,historical data.

The facts are the facts, and they are irrefutable...as the other poster stated, Ados are the embodiment of 'Panafrikanism' since it's inception. Am interested however in seeing how this intersects(if at all) with Garveyism.

garveyism is full of ideas that existed in the afram community, many, even before garvey was born

 

[IllmaticDelta]

.....I quickly touched on the autonomous black churches earlier since it transitions straight into the triangular interaction and pan-african actions pioneered by Aframs, and shared with Continental Africans, and West Indies/Latin America/South America. But first, a clear and early example of the Pan-Africanist ways of these early black churches

The first church founded by the AME Zion Church was built in 1800 and was named Zion; one of the founders was William Hamilton, a prominent orator and abolitionist. These early black churches still belonged to the Methodist Episcopal Church denomination, although the congregations were independent. During the Great Awakening, the Methodists and Baptists had welcomed free blacks and slaves to their congregations and as preachers.

The fledgling Zion church grew, and soon multiple churches developed from the original congregation. These churches were attended by black congregants, but ministered to by white ordained Methodist ministers. In 1820, six of the churches met to ordain James Varick as an elder, and in 1821 he was made the first General Superintendent of the AME Zion Church. A debate raged in the white-dominated Methodist church over accepting black ministers. This debate ended on July 30, 1822, when James Varick was ordained as the first bishop of the AME Zion church, a newly independent denomination.

William Hamilton (1773 – December 9, 1836) was a prominent African-American orator and civil rights activist, based in New York City in the United States

William Hamilton learned the trade of carpentry, which he depended on to make his living. He got involved in community activism within the African-American community. Although New York passed a law to establish gradual abolition, there were still numerous slaves being held in the early post-Revolutionary War decades.

In 1808, Hamilton co-founded the New York African Society for Mutual Relief, which provided financial support for sick members as well as for their widows and children.[1][3][4]

As part of a movement of African Americans to independence after slavery was abolished, many established independent congregations of churches and other independent black institutions. The African Methodist Episcopal Church (AME Church) was founded in Philadelphia as the first independent black denomination in the new United States. In 1820, Hamilton became a founding member of the African Methodist Episcopal Zion Church, another independent black denomination, in New York City.[3][2]

In 1827, Hamilton helped establish Freedom's Journal, the first black newspaper in the United States.[5] In the 1830s, he participated in and spoke against slavery at the first national conventions of African Americans.[2][5] He also worked with William Lloyd Garrison, a prominent white journalist and abolitionist, on his anti-slavery newspaper, The Liberator.[6][4]

Hamilton married and had a family. His two sons, Robert and Thomas Hamilton, established and edited other African-American newspapers: The People's Press, the Weekly Anglo-African, and the Anglo-African Magazine.[4] The Weekly Anglo-African and Anglo-African Magazine became two of the most influential African American publications in the pre-Civil War period.[7][4]

Spoiler

and

Richard Allen preached abolition. One weapon he used in fighting slavery was pamphlets. In a pamphlet addressed to slave-owners, Allen claimed bondage was anti-American and anti-Bible. In another pamphlet addressed to blacks he exhorted all freed black men to help their enslaved brethren by being exemplary citizens and offering direct assistance.

As early as 1795, Allen helped 30 recently freed Jamaican slaves who had newly arrived in Philadelphia. It fell upon Allen to take care of them by finding housing and providing food.

Historic Philadelphia Tour: Mother Bethel A.M.E. Church

 

[IllmaticDelta]

Henry McNeal Turner (February 1, 1834 – May 8, 1915)

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The guy above is the one who PIONEERED the first true triangular, pan-african meeting between citizens of the USA, Caribbean and Africa in 1893! He did this as a bishop of the Afram AME Church

The Pan-African Conference movement was begun in Chicago in 1893 with such people in the leadership as Bishop Henry McNeal Turner. This Pan-African movement continued with conferences held in England in 1900 under the direction of Trinidadian Henry Sylvester Williams, with W. E. B. DuBois and other African Americans playing a prominent role.

In the aftermath of World War I, the Pan-African movement was revived with DuBois organizing a Congress in Paris in 1919 with other leaders from the African world, including Addie W. Hunton, who had gone to France during the war to work with African-American servicemen suffering under deplorable conditions.

The [Marcus] Garvey Movement—the Universal Negro Improvement Association (UNIA)—founded in Jamaica and relocated in New York, reached its zenith during the 1920s with millions of members and supporters, its Negro World newspaper and its establishment of chapters throughout the world, including the African continent.
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www.workers.org/2007/us/detroit1967-0816/

Atrocities committed by the Belgians in Congo, the British in southern Africa and East Africa as well as the French, Germans, Spanish and Italians in other regions of the continent, had a tremendous impact on Africans living in the western hemisphere. The descendants of Africans who were enslaved in the North America, the Caribbean and Latin America, began to hold meetings on how they could have an impact on alleviating the problems of European intervention in their ancestral home. These Africans saw a direct connection between the colonialism, national oppression, racism and race terror inflicted on people in the West and the conditions under which people were living in the homeland.

As a result in 1893 the first noted Pan-African Conference was held in Chicago. This meeting, which lasted for an entire week, is now recognized as a turning point in the struggle of Africans to build an international movement against colonialism and imperialism and for national independence and continental unity.

The 1893 Chicago Congress on Africa predated by seven years the first formal international Pan-African conference that was held in London in 1900 under the direction of Trinidadian-born Henry Sylvester Williams. This Congress was attended by such activists as Bishop Henry McNeal Turner of the African Methodist Episcopal Church (AME) and Bishop Alexander Walters of the African Methodist Episcopal Zion (AMEZ).

Although notables such as Edward Wilmont Blyden of Liberia and Booker T. Washington had promised papers but did not attend, a broad range of topic were discussed including “The African in America”, “Liberia as a Factor in the Progress of the Negro Race”, and a very challenging presentation entitled “What Do American Negroes Owe to Their Kin Beyond the Sea”.”

Henry McNeal Turner utilized the Chicago Congress to advance the notion of repatriation as a mechanism for building self-determination among Africans in the West and on the continent. He had warned the African-American people some months before that France had demonstrated territorial designs on the nation of Liberia.

This conference in 1893 pave the way for the Pan-African conference held in Atlanta, Georgia some two years later in 1895 that was sponsored by the Steward Missionary Foundation for Africa of Gammon Theological Seminary.

The 1895 meeting was attended by people such as John Henry Smyth, who served as a minister resident and consul general to Liberia. In his paper presented to the Atlanta gathering he stated that “European contact has brought in its train not merely the sacrifice, amid unspeakable horrors, of the lives and liberties of twenty million Negroes for the American market alone, but political disintegration, social anarchy, moral and physical debasements.”

Some two years later the African Association was formed in England on September 24, 1897. This organization was spearheaded by Henry Sylvester Williams, a lawyer from Trinidad, who would later play an instrumental role in organizing a Pan-African Conference in London in July of 1900. This gathering is often considered as the turning point in the world-wide struggle for African unity and liberation that characterized the 20th century.

During the period of the first decade of the 20th century, there were a number of efforts to form race organizations in the United States and other parts of the Diaspora. In 1905, the Niagara Movement was formed on the United States and Canadian borders.

Pan-African News Wire: The Expanding United States Economic and Military Role in Africa

to add to that

The Chicago Congress on Africa in 1893

During the course of the time in which the Columbia Exposition was being held, there was another historical gathering which took place known as the Chicago Congress on Africa. This gathering is referred to by some as the First Pan-African Conference or Congress in world history. The event took place in several areas of the city of Chicago including venues associated with the Exposition and others which were not.

It was during this period that the rise of colonialism in Africa was intensifying at a rapid rate. Just nine years before the Berlin Conference was held in Germany which divided the continent up as political spheres of economic influence by Europe and the U.S.

The impact of the Atlantic Slave Trade from the 15th through the second half of the 19th centuries had set the stage for the rise of colonialism in Africa, Central America, South America and the Caribbean. However, there was a long time commitment among African Americans to either repatriate to the continent or to play some role in its reconstruction from slavery and colonialism.

This was reflected in the mass outpouring surrounding the Chicago Congress on Africa. Reed illustrates: “From August 14, 1893, to August 21, 1893 probably the largest number of African American participants in a world's fair event assembled as part of the Congress on Africa, or as it was sometimes referred to, the Congress on African Ethnology, or the Congress on the Negro. Its eight-day length included a citywide Sunday session that entered the sanctuaries and pulpits of scores of churches, so thousands of interested church congregants listened to information on the status of the global African population. Identified fully for what it was, the Congress on Africa combined the intellectual with the ideological, religious, philosophical and scientific to formulate an agenda facilitating, in effect, a dualistic American African public policy on the status of continental and Diaspora Africans.”

Well known political figures such as Edward Wilmot Blyden, a repatriated African born in the Caribbean and living in Liberia, along with Booker T. Washington of Tuskegee Institute in Alabama, had been anticipated to attend and present papers, however neither appeared at the gathering. Nevertheless, there were papers delivered on “The African in America”; “Liberia as a Factor in the Progress of the Negro Race”; and a very challenging presentation entitled “What Do American Negroes Owe to Their Kin Beyond the Sea.”

Bishop Henry McNeal Turner of the African Methodist Episcopal (AME) Church was joined with Bishop Alexander Walters of the African Methodist Episcopal Zion (AMEZ) and Alexander Crummell of the Episcopal Church. Turner during the Chicago Congress advanced the notions of the African origins of humanity and civilization.


He also strongly advocated for the repatriation of Africans to the continent as a means of exercising self-determination and nation-building. Turner had stated several months prior to the Congress that France was enhancing its territorial ambitions towards Africa, particularly in Liberia, being a major factor in the colonization of the continent.

This Congress provided the impetus for another Pan-African Conference held in Atlanta, Georgia, two years later in 1895. This gathering was sponsored by the Steward Missionary Foundation for Africa of the Gammon Theological Seminary. This meeting was attended by John Henry Smyth, who was the minister resident and consul general to Liberia.

In his paper presented to the Atlanta conference, Smyth emphasized that: “European contact has brought in its train not merely the sacrifice, amid unspeakable horrors, of the lives and liberties of twenty million Negroes for the American market alone, but political disintegration, social anarchy, moral and physical debasements.”

Feminist thought and the Pan-African struggle: From Anna J. Cooper to Addie W. Hunton | Pambazuka News

 

[Akata Man Bromo]

 

[IllmaticDelta]

.....sometimes you'll see the trinidadian mentioned as having the first pan-african conference, but that's a myth

Henry Sylvester Williams (24 March 1867[1] or 15 February 1869 – 26 March 1911)[2][3] was a Trinidadian lawyer, councillor and writer, most noted for his involvement in the Pan-African Movement. As a young man he went to North America to further his education, and subsequently to Britain, where in 1897 he formed the African Association to challenge paternalism, racism and imperialism; the association aimed to "promote and protect the interests of all subjects claiming African descent, wholly or in part, in British colonies and other place, especially Africa, by circulating accurate information on all subjects affecting their rights and privileges as subjects of the British Empire, by direct appeals to the Imperial and local Governments."

In 1900 Williams organised the First Pan-African Conference, held at Westminster Town Hall in London

it's almost always left out that ANOTHER afram from the AME church that ran in circles with Mcneal Turner and happened to be at the 1893 conference; was the PRESIDENT of Sylvester's meeting, 7 years later!

Spoiler

the same Afram who was with Mcneal Turner in 1893 Chicago meeting

Bishop Alexander Walters was the first president. Henry Sylvester Williams was the secretary. In short, the African Association was concerned with raising awareness among the British public about the truth – i.e. the horrors – Africans in the British Empire suffered so that the government would be moved to fix them. Not wanting to put their public off from all the serious talk, other meetings and social events were held. The society was so successful in its self-set task that in 1898 Liberal party members encouraged the African Association to put forward MPs to forward their cause and advocate in parliament for people in the colonies. Keir Hardie, the Independent Labour Party’s first MP, would become a long-time friend to the organisation.

The Adventures of a Victorian Troublemaker: Henry Sylvester Williams | Afropean – Adventures in Black Europe: your guide to the Afro European diaspora and beyond

 

[IllmaticDelta]

More on Mcneal Turner and the AME Church spreading and his/it's connection to the triangular, Pan-African connection

more

Spoiler

Benjamin W. Arnett (March 6, 1838–October 7, 1906) was an African-American educator, minister, bishop and member of the Ohio House of Representatives.

As a pastor in the African Methodist Episcopal Church (AME), Arnett served parishes in Toledo, Cincinnati, and Columbus;[3] under his leadership, St. Paul's Church in Urbana was completed. It has been designated as a historical landmark.[4] In 1888, he was elected bishop, a position he held until his death in 1906.

He was active in religious education as well, and was a delegate to the International Convention of Sabbath Schools in Washington, DC in 1872 and to the International Sunday School Convention in Toronto in 1880. He had an honorary Doctor of Divinity from Wilberforce University awarded in June 1883.[1]

So, Aframs through the AME church recruited/sponsored South Africans to come the USA/HBCUs, influenced their black consciousness and at the same time had white south africans mad as fuk when they realized they (black south africans) weren't just getting Bookerized by also getting Mcneal's brand of "blackism"

 

[IllmaticDelta]

 

[IllmaticDelta]

AA's in Harlem contributing to stop Italy from colonizing Italy, etc)

 

[dj-method-x]

What's the point of arguing about this?

Pan Africanism is about the IDEA and GOAL of global unity amongst the diaspora. It's not about who has done what for who lately. White supremacy, imperialism and colonialism has held the diaspora down and caused a lot of the division you see today. Pointing out the division and then saying "SEE I TOLD YOU PAN AFRICANISM IS A FARCE" is completely idiotic.