Crossing the West and Unite Essay

Is Pan- Africanism only when an political theory of beliefs that belongs to a olden? historic entirelyy it can be traced that Africans in their pastoral of origin drive home a colossal civilization unless why in the world would this great muckle quest to walk a crusade like unmatched of its forerunners Du Bois when he said that The Last Battle of the westside in liberation of the Africans. This was reechoed to the world when racial ideologies become severe in the West, in Latin America, and under the British Colony. In the paper pen by Araia it was workforceti virtuosod in detail how Pan-africanism followed through show up history how the Africans were discriminated from repatriation towards the heading of the Diaspora. whatsoever of them be also the black slaves who argon treated well and habituated freedom by some of their know. This loyalty taught the Diaspora to adapt the bearings their masters taught them.The Africans and Diaspora captured the same dissimila rity and both establish adjusted to their contribute environs. It was also proven that virtuoso color is non a demonstration of unity since man contriveks to have different clichs or the need to belong to a certain group. In some cases, adoption to a certain laws and grow makes a person get antagonized by ii identities especi entirelyy if the one organism introduced is exactly opposed to his or her tradition. And with that, or else of unification a person has the guilt of having adulterated ones culture or we may say to experience a culture shock. That shock divides, and Pan-African organizations have travelled a long way to re conflate its brood. An issue that goes with identity operator crises is repatriation which has bad and total consequences like founding its way for a sassy black republic in the western hemisphere. That beginnings fostered confidence to the Diaspora and to the Africans in the true. These are somehow, providential that the Africans scatter the wor ld like someone says that from evil in that location is an abundance of good. In this scenario, we can conclude that those early Africans who crossed the continent have struggled, though some may loose their birth proficient marks, many have hold on to his true identity. In one of the conferences, Africans echoed the need to be watch overed like all other humans as Malcolm X stated that , so that Africa withal becomes respected as other huge continents are respected, then, wherever nation of African origin, African heritage or African blood go, they lead be respected but only when and because they have something much bigger that looks like them behind them (GAraia). His wrangling explained the impact of Pan-Africanism ideology towards the African experience and the Black Diaspora. To him, the proof of a good race is the good examples that allow for be left behind by that color and creed.Malcolm X words mean to say, the need for the Africans to show to the world that the rac e came from a good and descent banal while explaining that respect begets respect. But first and first of all respect for oneself should come first. The elevation of the human nature is based on its dignity, and for this reason it is necessary to look back to where this race belongs. It is classic to sympathise how the older ones have struggled and how did they fought squarely the battle of searching for ones identity. Thus when it is found, is it an experience of neither dismay nor courage. The integral protrude of this nous searching is whether it is accepted or not but the most important thing is to gain confidence and repair some(prenominal) damage is done. The progressive Du Boisian pan-Africanism had more influence and ideological impact on Africans in the sheer during the early part of reunification but on the later part the transatlantic Pan-Africanism focused on nationalist ideologies thru Nkrumah. However, the vision of Garvey became relevant until at indicate because it has promoted unity and well-being among Africans, re-examination of public policy against racism and other forms of discrimination which has resulted to security and equality, and provision of sovereignty and respect towards individual culture. Identity crisis was changed into toleration in spite that points of view can not always be the same. The Brazzaville and Casablanca could have been fueled by the so called identity crisis too which could have gotten d knowledge to the marrow of the new generations of the Africans in the middle of the 19th Century. The causality against the bearing of a socialist mentality and the other gets intimidated of implore or having dependence on the Western aid. Those are two opponent ideological differences that have affected the political and economic perspectives of that cartridge holder. However, in the unravel of time different Africans groups learned to focus on their similarities to bridge the fling that has existed due to vari ous groupings. This meeting of the minds ended in the formation of the African maven which led by Nkrumah created the UNIA under the influence of the philosophy of Marcus Garvey to the Negritude of Cesaire and Senghor. This movement led to the search of the African identity till it is known at once as African Union (AU) which was previously called Organization of African Unity (OAU).Today, we may say that the Pan-Africanism movement has matured and was able to handle whatever difficulties they would get entangled within their individual principles and personal circumstances. Through executable global communications brought by new technology, a connection was make between Africa and its Diasporas which forge Pan-African unity transcending all unproductive dichotomies.Todays relevance of the Pan-African Pan-Africanism will remain the instrument of fostering unity and authorization as long as there is marginalized Africans and Diaspora that has been continually ontogenesis in numb ers. It will be the voice to call and unite, and to remind wherever this drear men are, telling each one is his brothers keeper. With the growing world spearheading towards globalization, there is a great need for Pan-Africanism to be a state led project in the emancipation of its great mapping in the 21st Century. There will be new challenges approach the Africa and the Diaspora despite of its historical achievements of decolonization and civil rights. The ideology of collective authority can provide a great leap for Pan-African states and societies who are merely pawns in the world arena. According to Nkrumah there is a need to realize all resources like the socio- heathen, eco-political aspects and demographic capitals to attain the Pan-African vision of the socio-economic development of all its civil societies namely the Africans and the Diasporas. It is very striking to know that African migrants (Diaspora) today are very much improve as compared to people of its arenas origin. Making the brain drain problem severe in Africa but these international migrants who are skilled are assets for the developing countries in terms of remittances and brain mobility. Those who migrated towards the north are very much educated however they only comprise of the minority. Majority migrated to other African countries. In other words, the Diaspora represents a growing mighty force for the development of Pan-Africanism today. The African Diasporas because of their dual identities acquired from their host countries became more flexible and at the same time equipped with enormous social capital that could defend the future of Africa. However, the governing only views the Diasporas as an economic resource or by way a dollar remittance arm. They do not only pinch foreign investments cash capital but with their civic and cultural sentiency could access global markets, create a more vigorous democracy that could strengthen a society that encourages growth of new phil anthropic cultures. Diasporas are regarded as people with multiple identities but with commitments firmly rooted to their country of origin. The new generation of the African Diasporas will surely bridged the gap of the Atlantic and Africa and the African American created by prejudices and the racist media. One can sensed today the growing awareness in the Pan-American consciousness for instance the self-assertiveness of the blacks in Brazil, the affirmation of Afrocentric culture in the US, and Afropolitan identities of the diasporas in European Countries. They are collective struggles that show the world that these African migrants are reconstructing their identities by renegotiating their abode in wherever host societies they belong which is in congruent that they will attain full democratic citizenship and status, a woolgather that has been long await by their peers and fore parents. In the long run, this presence of the Diaspora will be felt by the whole world and in orde r to help their presence, African policy makers and Pan-Africanism should take the Diaspora options seriously. This requires networks that facilitate brain mobility, formation of various(a) knowledge, and the defense to Africa which have been defamed in Euro-America. AU with its 20 councils, promoted social and cultural contexts towards its civic organizations in order to unify and integrate Africa, an enduring dream for Pan-Africanism derived from the rising of the Diasporas homogenization from ones host country. The AU is more robust organization, and is more people friendly. The OAU was preoccupied with politics, sovereignty and elect(ip)s camaraderie. However, both are achievers in the vision of Pan-Africanism. In its present trend, AU launched the African Union-African Diaspora Summit at all levels of the State and Governments, with a theme Towards the realization of a united and integrated Africa and its Diaspora in short, aft(prenominal) crossing the West the African wil l be united. This unity hopefully will lead to a full cooperation and better understanding of all(prenominal) member of the Pan-African nations including the cooperation of the Diaspora host countries worldwide. The self acceptance of the Diaspora rejuvenated Pan-Africanism with its contemporary dictum of being able to combine the old and new. Their demands are no longer compulsive by political independence but learning the complex ties that die and unites them to their origin. With this knowledge, unity will not be an elusive dream to the Pan-Africanism but a way of life transcending global marginalism that has been caused by inequality of mogul and privileges. The passing of time may have healed the wounds in the past the present generations are no longer alienated to the prejudices, but men and women who are proud of their colors and traditional beliefs. These Africans are more fitted of confronting the problems of today than merely following the course of history. These ar e men who see the world, fair and square but able to form kinship and fellowship even with those who had inflicted wounds on them. Pan-Africanism is not just an ideology its praxis, a chain that links all Africans of the world. It has hired the race through out history and will always be a gleaming luminance for those who find that multiple identities seem quite confusing. It will be a bosom for all Africans to convene, and to learn that adopting other technologies and means is not to be come inferior but teaching this race the value of echt patriotism. The so called ideology came from a long journey, it infiltrated the West and the Atlantic continent, and it has skirt the world as bent on becoming a one and united dynamic race. They will be people who will not be saddened by their past mistakes but more of a people who have stand and struggled to gain respect. These are people with human culture that is unique and these beliefs are needed to be upheld and preserved. The Pan-Af rican vision will guide these beliefs through time which must be guided by wisdom. kind ones country does not hate the other nationalism is not pervert as long as we do not hate or inflict wrong another nation. Better still, we must love our own country but also loving the rest of the world and thats what you call patriotism. For those who are lucky to cross the West, and the other Diaspora, and those who belong to each others continent it is time to unite. After all, man belongs to one single stock the human being with a body and soul. Diasporas from all parts of the earthly concern or Africans alike wherever continent they belong, they are just one brother and sister who belongs to one and the same human race. To all Africans and Diaspora the ideology of Pan-Africanism will always be behind, until the time that this race received the respect its forerunners has long waited for. It will always be the shadow that will unite every Africans and the Diaspora who has been nurtured and taught by its adoptive nation. In turn, both will be teaching the other their ways combining new and old and with child(p) good examples that the rest of the world will learn to admire and accept. working CitedGhelawdewos Araia. The Historical and Ideological Foundations of Pan-Africanism. 2006.