why do people assume its not pro black to date Light Skinned/Mixed people ?

[MewTwo]

 

[Red Shield]

 

[K.O.N.Y]

He gave a list, then I gave a list. Kwame influenced the movement not Garvey in general. and Garvey was most definitely influenced by Haile.

As for your link, you do realise your source comes from an Eritrean site (whom hate Ethiopians btw), and has no base source that Haile said any of those things what so ever?

On top of that Garvey isn't american, so even if he did lead the movement, it wasn't an american. So far all the early names....are not american. Malcolm X came after all of this.

early american pan africanist were already mentioned in the thread. Are you reading through this or just skimming through

 

[IGSaint12]

I left lsa to get away from this bullshyt.
Keep playing with this slippery slope if y'all want to.
I've seen where this leads -you can see it here with the poster that says no matter what your ethnicity is, if you're light skinned your'e not black-
There was a poster on lsa who said somalians aren't real blacks cause of European blood.
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But I suppose everybody loves the systems in place where mixed and light skinned are a separate designation, that's working out really well for brown and dark people

Maybe this would work okay in some hypothetical imaginary "real darker" society
But here in america where we only account for 13% of the population? I can't think of any benefit but lots of downside.


I also want to know what's gonna be the standard? Paper bag or naw?

This so much. The obsession some people have with skin tone and blackness is absurd and annoying.

 

[3rdWorld]

Skin tone has little to do with it..you can be as pale as white and still be black..problem is the light skins with European blood even in small amounts. They need to be a separate community.

 

[IllmaticDelta]

early american pan africanist were already mentioned in the thread. Are you reading through this or just skimming through

these dudes got the info right in front of them and they still continue to play dumb

He gave a list, then I gave a list. Kwame influenced the movement not Garvey in general. and Garvey was most definitely influenced by Haile.

As for your link, you do realise your source comes from an Eritrean site (whom hate Ethiopians btw), and has no base source that Haile said any of those things what so ever?

On top of that Garvey isn't american, so even if he did lead the movement, it wasn't an american. So far all the early names....are not american. Malcolm X came after all of this.

repost

Garvey was Jamaican not American.

did you not see WEB Dubois mentioned?

Rastafari comes from where? I'll give you a hint, its not Jamaica. Garvey was heavily influenced by King Haile.


whoops.

It is widely accepted that King Selassie is the father of Pan Africanism who inspired everyone else.
Haile Selassie - Wikipedia, the free encyclopedia

Read

W.E.B. Du Bois – The father of modern Pan-Africanism?

But this was not true. Du Bois was proud of his African ancestry and often talked of his African-born great grandfather, whom he said had been brought as a slave to America from the Gulf of Guinea. In 1923, Du Bois paid his first visit to Africa, to a region in Liberia where he believed his ancestors had come from. Despite Marcus Garvey’s attacks on him, Du Bois continued to be viewed by Africans as the father of modern pan-Africanism. His role in establishing the Pan-African Congresses and his agitation for an end to colonialism, made him an inspiration to many African leaders, among them Nigeria’s Nnamdi Azikiwe, who met him while a student in the US, and Ghana’s Kwame Nkrumah, who first met Du Bois at the 1945 Pan-African Congress in Britain. Also there was Kenya’s Jomo Kenyatta and Malawi’s Hastings Banda.

W.E.B. Du Bois - The father of modern Pan-Africanism?


Pan-Africanism

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]

So its settled then

If you are light skin your not black its about the phenotype black people have decided this. If we have a light skin sister mother etc thats only because we have to get rid of the european gene from our blood

Glad we have finally come to our senses and are starting to exlude light skin mixed people from our race . Black people dark skin and brown skin shall define who is or isnt black not a white man or light skin person .

 

[IllmaticDelta]

The One Drop Rule is a extension of White Supremacy

It stems from the notion that black blood is like a poison that infects pure white blood. It also enforces the idea that the white race is like an all exclusive country club where as the black race is a dumping ground that takes any and everybody

A lot of you nikkas have 0 issue reinforcing that notion either

The reverse one drop(latin ameica-carib-south america) is actually even more conducive to white supremacy because it creates caste systems based on white/european ways of thinking.

It is generally the case and it has little to do with any caste system. It's just the way black people in their own country handle people who look different. It's like when whites call a mixed person "black".

It is because of the caste system, just like Garvey spoke on.

to elaborate more on that, straight from Garvey's mouth

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[IllmaticDelta]

dp

 

[IllmaticDelta]

How are you going to be a part of Pan-Africanism when most of you do not own passports?

You stated the black power movement is lead by AAs, we all follow it globally when it itself spawned from Pan Africanism which has been going on since you lot were slaves.

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.

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

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The Long March to Unity

From a group of black people with aspiration for the integration of the black society all over the world to the establishment of OAU, the later AU, Pan Africanism has come a long way through centuries. Here are the milestone happenings in the history of Pan Africanism.

The Long March to Unity

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[emoney]

Its an indication that some want unification. Doesnt mean that Africa is unified.

NO PLACE is 100% unified. NOT China, NOT India, NOT Europe, NOT America. Only difference between those places and Africa, is that those places have a group forming a nucleus or center holding the periphery together. In China, it's the Han....in India it's the Hindus, in Europe it's the Germans, in America it's WASPs.

 

[Blackout]

NO PLACE is 100% unified. NOT China, NOT India, NOT Europe, NOT America. Only difference between those places and Africa, is that those places have a group forming a nucleus or center holding the periphery together. In China, it's the Han....in India it's the Hindus, in Europe it's the Germans, in America it's WASPs.

Some places are still more united than other. What unites them doesnt matter as long as they are united.

Easy way to tell is if the whole continent is united was if it was under threat from another country.

America would call all of the states, Russia would call most of their regions and China would call most of their regions. Africa would be separated from east, west and south which is lacking compared to other areas.

 

[emoney]

Some places are still more united than other. What unites them doesnt matter as long as they are united.

Easy way to tell is if the whole continent is united was if it was under threat from another country.

America would call all of the states, Russia would call most of their regions and China would call most of their regions. Africa would be separated from east, west and south which is lacking compared to other areas.

That's correct. But that's because America, Russia, China, India are political nation-states, whiles Africa is a continent. What Africa is trying to do with the AU is eventually get to that point where it's almost functioning like one big country similar to the above nation-states. Political, Economic, and even cultural integration is a long process.

 

[Blackout]

That's correct. But that's because America, Russia, China, India are political nation-states, whiles Africa is a continent. What Africa is trying to do with the AU is eventually get to that point where it's almost functioning like one big country similar to the above nation-states. Political, Economic, and even cultural integration is a long process.

Of course but until then it isnt united.

 

[emoney]

So you dont want us apart of it?

Cool

AA's/Aframs are a "people", but they don't have a land mass they are predominant in, so they don't have a nation-state. African Union is an organization made up of nation-states (governments).

Of course but until then it isnt united.

ok, but let me make it clear when I talk of African Unity I'm speaking on a state/governance level. I'm talking about common currency/economic policies, military, parliament, etc.