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

[IllmaticDelta]

 

[Swahili P'Bitek]

Afram Ethiopianism was fully widespread and pan-african in the 1800s















but one thing you're leaving out: Menelik told the Haitians, unlike Bayen w/Aframs; he wasn't "black" but instead, caucasian.



When Ethiopia Stunned the World | Origins: Current Events in Historical Perspective




Opinion: ‘Did Menelik II really say he is Caucasian?’ - Addis Standard


menelik was no pan-africanist with the haitians

And that's what Im trying to put across.The Ethiopian Immigrants, who went to USA experienced racial discrimination together with Afro-Americans based on the definition of race there and decided to form a "Black" Church, just as Equianoh and them noticed that it was the colour of their skin that mattered in the western hemisphere and not ethnic group.This is the origin of Pan-Africanism.That's why its difficult to pin point its origin when in many cases it developed independently as Africans all over the world experienced oppression and had their own experiences.

If you take the case of Menelik, then you would be suggesting that Pan-Africanism is only based on its successes.What matters was were the Haitians Pan-African with him?Were the Afro-Americans who moved to Ghana and got chased out by the political class not a dispsay of Pan-Africanism then, because the political class in Ghana apart from a few were not receptive?Of course not.

 

[IllmaticDelta]

And that's what Im trying to put across.The Ethiopian Immigrants, who went to USA experienced racial discrimination together with Afro-Americans based on the definition of race there and decided to form a "Black" Church, just as Equianoh and them noticed that it was the colour of their skin that mattered in the western hemisphere and not ethnic group.This is the origin of Pan-Africanism.That's why its difficult to pin point its origin when in many cases it developed independently as Africans all over the world experienced oppression and had their own experiences.

Dude, I've repeated over and over that modern Pan-Africanism IS NOT just based on the interactions of 2 "black" groups whether it be African/African, Afro-Latin/other Americas, Afram/West Indian etc...

it's based on how Aframs were able to form an ideology and race concept that would tie and connect ALL "blacks" regardless of nation, shade, admixture, tongue etc... people from:

west africa, south africa, east africa, horn of africa, north africa, latin america, west indies and mainland USA

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the first time you had different combinations that consisted of at least a continental african + an afram + west indian + latin american; all pondering the concerns of these segments together as ONE, was lead by Aframs/in afram spaces.

If you take the case of Menelik, then you would be suggesting that Pan-Africanism is only based on its successes.What matters was were the Haitians Pan-African with him?Were the Afro-Americans who moved to Ghana and got chased out by the political class not a dispsay of Pan-Africanism then, because the political class in Ghana apart from a few were not receptive?Of course not.

pan-african agenda has to involve 2 or more people/groups that MUTUALLY see each other as the same race (in this case,BLACK) of/or "ONE" peoples. As I pointed out earlier, this is exactly why Garvey left Jamaica and went to the USA to start his movement under the influence of AfroAmerica

and Alain Locke asked Halie Selassie if he saw himself as negro

 

[Swahili P'Bitek]

Dude, I've repeated over and over that modern Pan-Africanism IS NOT just based on the interactions of 2 "black" groups whether is be African/African, Afro-Latin/other Americas, Afram/West Indian etc...

it's based on how Aframs were able to form an ideology and race concept that would tie and connect ALL "blacks" regardless of nation, shade, admixture, tongue etc... people from:

west africa, south africa, east africa, horn of africa, north africa, latin america, west indies and mainland USA

.
.
.



the first time you had different combinations that consisted of at least a continental african + an afram + west indian + latin american; all pondering the concerns of these segments together as ONE, was lead by Aframs/in afram spaces.



pan-african agenda has to involve 2 or more people/groups that MUTUALLY see each other as the same race (in this case,BLACK) of/or "ONE" peoples. As I pointed out earlier, this is exactly why Garvey left Jamaica and went to the USA to start his movement under the influence of AfroAmerica

and Alain Locke asked Halie Selassie if he saw himself as negro

The first pan african conference organised by HS Williams,Sylvian, Du bois and others in 1900 addressed everything you claim was solely invented by Aframs though, if you want to be technical then.The welfare of South Africans, Abyssinians and blacks in the western hemisphere too were adressed in that conference where delegates from all corners where people of African descent resided were invited.How more pan-African than that can it get?Just because the conference itself is not famous does not mean it did not happen.

 

[IllmaticDelta]

The first pan african conference organised by HS Williams,Sylvian, Du bois and others in 1900 addressed everything you claim was solely invented by Aframs though, if you want to be technical then.

The first pan-african conference was 7 years before that by the afram: Henry Mcneal Turner

https://www.thecoli.com/threads/wha...vement-generic-username.738644/#post-35245299

The welfare of South Africans, Abyssinians and blacks in the western hemisphere too were adressed in that conference where delegates from all corners where people of African descent resided were invited.How more pan-African than that can it get?Just because the conference itself is not famous does not mean it did not happen.

I already spoke on this


it's almost always left out that ANOTHER afram (Alexander Walters) 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]

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I forgot to post this earlier and might elaborate more on it later, since it played a huge role in early pan-africanism and later; black consciousness

But benito sylvian and haiti had links with Ethiopia since the days of the battle of adowa (1897). And introduced Menelik to concepts of Negritude as well.

Afram Ethiopianism was fully widespread and pan-african in the 1800s

Abyssinian Baptist church, currently located in Harlem, New York, was founded in 1808 when a group of black parishioners left First Baptist Church of New York due to the imposition of racially-segregated seating. Reverend Thomas Paul, an African American minister from Boston, Massachusetts, assisted the group consisting of African Americans and Ethiopian immigrants in establishing a church. The group named the new church Abyssinian after Abyssinia, the ancient name of Ethiopia.

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Ethiopianism is one of the earliest forms of Pan-Africanism and Black Nationalism. It has it's earliest manifestations in the early afram churches

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One of the earliest manifestations of Pan-Africanism came in the names that African peoples gave to their religious institutions. From the late-1780s onward, free blacks in the United States established their own churches in response to racial segregation in white churches. They were tired, for example, of being confined to church galleries and submitting to church rules that prohibited them from being buried in church cemeteries. In 1787 a young black Methodist minister, Richard Allen, along with another black clergyman, Absalom Jones, established the Free African Society, a benevolent organization that held religious services and mutual aid for “free Africans and their descendants” in Philadelphia. In 1794 Jones accepted a position as pastor of the Free African Society’s African Episcopal Church of St. Thomas. Allen, desiring to lead a Methodist congregation, established in southern Philadelphia’s growing black community the Bethel African Methodist Episcopal Church, which also served as a way station on the Underground Railroad. Africa in the name of these early black religious institutions reflected an expansive worldview and an African consciousness evident also in Allen’s support for emigration back to Africa and Haiti. Indeed, in 1824 this impulse led approximately six thousand blacks from Philadelphia and other U.S. coastal cities to immigrate to Haiti; a community descended from Philadelphia blacks who settled in what was then eastern Haiti still exists in Samaná, a small peninsula city in the northeast of the Dominican Republic.


Another important political form of a religious Pan-Africanist worldview appeared in the form of Ethiopianism. Ethiopia’s African diasporic religious symbolism grew in the 1800s among blacks in the United States and the Caribbean, through a reading of Psalm 68:31, “Ethiopia shall soon stretch forth its hands unto God,” as a prophesy that God would redeem Africa and free the enslaved. The verse served as a bulwark against a racist theology that declared black people were the descendants of Ham, the cursed son of Noah whose children were to be the hewers of wood and drawers of water. Ethiopianism thus emerged initially as a psychic resistance to racist theology, soon becoming the basis of a nascent political organizing.

Pan-Africanism


Ethiopianism spread from the USA to the Caribbean and Africa from early, black missionaries/loyalist

In southern Africa in the late-1800s, Ethiopianism assumed institutional form following visits from the African Methodist Episcopal Church, especially Bishop Henry McNeal Turner. Two groups, one led by Joseph Mathunye Kanyane Napo in 1888, the other by Mangena Maake Mokone in 1892, broke from the Anglican and Methodist churches, Mokone establishing the Ethiopian Church in 1892, which joined the African Methodist Episcopal Church four years later. This led to several South Africans visiting the United States and attending historically black colleges, including some of the earliest leaders of the African Native National Congress. Ethiopianism was also believed to have played a role in the 1906 Natal Zulu Rebellion.

Pan-Africanism

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[IllmaticDelta]

Rastas in Jamaica; were/are the descendants of Afram Ethiopianism

According to Edmonds, Rastafari emerged from "the convergence of several religious, cultural, and intellectual streams",[279] while fellow scholar Wigmoore Francis described it as owing much of its self-understanding to "intellectual and conceptual frameworks" dating from the nineteenth and early twentieth centuries.[280] Both Ethiopianism and the Back to Africa ethos remain "fundamental ingredients of Rastafarian ideology".[281] These two movements predated Rastafari and can be traced back to the eighteenth century.[282]

 

[IllmaticDelta]

An actual Ethio professor speaking on the history of Ethiopianism

 

[IllmaticDelta]

 

[IllmaticDelta]

James Theodore Holly

...brought ethiopianism to haiti

 

[IllmaticDelta]

I touched on most of the ideological groundwork from Ethiopianism to "black" now to hit on some points I brought up

AfroAmericans more than any other group took actions/layed down groundwork domestically and internationally, for/to the unification, betterment and well being of other "blacks". It's easier for foreigners to get within/accepted into Afram circles than the other way around and this is heavily influenced by the fact that Aframs see RACE, first while all other "blacks" see, NATIONALITY/ETHNICITY/TRIBE, first

I have examples for days but to start: Puerto Ricans

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Rafael Hernández (left) and his brother Jesús Hernandez in uniform.

 

[IllmaticDelta]

Cubans:

Mario Bauza

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Machito

 

[GoAggieGo.]

Great work in here @IllmaticDelta

You come with the receipts. I got a lot of reading to do!

 

[IllmaticDelta]

....there were numerous Afro-Latinos (even ones that aframs would see as "black" even if they were very light) were invited/all up in Afram jazz circles/bands that were up North

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[IllmaticDelta]

also Cuban: Chano Pozo