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Journal articles on the topic 'Pan-Africanism'

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Published: 4 June 2021
Last updated: 30 July 2024

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1

Guevara, Raul Diaz. "Pan-Africanism." SAGE Open 3, no. 2 (April 14, 2013): 215824401348447. http://dx.doi.org/10.1177/2158244013484474.

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2

Ugwuanyi, Lawrence Ogbo. "Critiquing Sub-Saharan Pan-Africanism through an Appraisal of Postcolonial African Modernity." Theoria 64, no. 153 (December 1, 2017): 58–84. http://dx.doi.org/10.3167/th.2017.6415305.

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Abstract What vision directs pan-Africanism and which developmental model does it support and promote? To answer this question, the article evaluates pan-Africanism within the demands of African modernity and locates the extent to which pan-Africanism meets the aspiration of African modernity. It argues that pan-Africanism has what amounts to a north-bound gaze and supports development imperialism, and shows that for this reason it is not properly grounded on African realities, the consequence of which is the weakness of African modernity. The article suggests a re-articulation of pan-Africanism through the ideology of pro-Africanism, which holds that autonomy and self-will are two cardinal principles that are fundamental to African self-definition but which pan-Africanism is not in a position to provide because it amounts to a subordination of African difference. It concludes that a redirection of the African vision in this direction is a worthier ideological alternative to pan-Africanism.
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3

Mazrui, Ali A. "Pan-Africanism: From Poetry to Power." Issue: A Journal of Opinion 23, no. 1 (1995): 35–38. http://dx.doi.org/10.1017/s0047160700009033.

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We start with a fundamental duality in the paradigm of Pan-Africanism, the distinction between Pan-Africanism of liberation and Pan-Africanism of integration. Under both headings the name of Ghana's founder-president, Kwame Nkrumah, is immortalized.
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4

Clarke, Simon A. "Understanding Pan-Africanism." Caribbean Quarterly 58, no. 1 (March 2012): 99–111. http://dx.doi.org/10.1080/00086495.2012.11672433.

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5

Nantambu, Kwame. "Pan-Africanism Versus Pan-African Nationalism." Journal of Black Studies 28, no. 5 (May 1998): 561–74. http://dx.doi.org/10.1177/002193479802800503.

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6

Abrahamsen, Rita. "Internationalists, sovereigntists, nativists: Contending visions of world order in Pan-Africanism." Review of International Studies 46, no. 1 (October 14, 2019): 56–74. http://dx.doi.org/10.1017/s0260210519000305.

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AbstractContrary to common assumptions that the liberal world order was ‘made in the West’, this article argues that it was produced in interaction with Pan-African ideology and actors. Developing a morphological analysis, it identifies three contending visions of world order within Pan-Africanism: a world of continental unity and transnational solidarity; a world of national sovereignty; and a world of racially defined units. It concludes that Pan-Africanism contains intellectual and political resources for the defence, reinvigoration, and invention of a more just, equal and rule-bound multilateral world, but that this cannot be taken for granted. Pan-Africanism is neither inherently progressive, nor reactionary, and can support multilateralism and sovereigntism in equal measure. Pan-Africanism's nativism also carries particular risks at a time when similar identitarian viewpoints are promoted by Radical Right movements. Understanding the manner in which Pan-Africanism informs and legitimises diverse political agendas is thus of crucial importance for IR, for Pan-Africanists, and for the future of world order.
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7

Ewing, Adam. "Pan-Africanism: A History." Journal of American History 107, no. 1 (June 1, 2020): 150–51. http://dx.doi.org/10.1093/jahist/jaaa019.

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8

Williams, Michael W. "Pan-Africanism and Zionism." Journal of Black Studies 21, no. 3 (March 1991): 348–71. http://dx.doi.org/10.1177/002193479102100309.

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9

Kassae, N. V. Mikael. "The main stages in the formation and development of the concept of Pan-Africanism: History and modernity." Asia and Africa Today, no. 10 (2022): 34. http://dx.doi.org/10.31857/s032150750022719-2.

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The article is devoted to the analysis of the concept of Pan-Africanism. The authors propose to trace the evolution of the concept by dividing the stages of its formation into three periods: American, European and directly African. This is primarily due to the historical reasons for the formation of Pan-Africanism as a concept: from the struggle of the African-American population for their rights to the use of the concept as an ideological basis for a number of political regimes in Africa. Each stage gave the concept new features. The American stage gave birth to the foundations of Pan-Africanism, putting on the agenda the idea of the struggle of individual ethnic groups for the rights and freedoms adopted in the United States. The European stage significantly expanded the geography and scope of the problems, as well as touched upon colonial issues. The African stage was marked by an attempt to bring the concept of pan-Africanism into practice. This division has also given rise to a research question about the cause-and-effect relationships between the theoretical postulates of the concept and practical application at the present stage. It was during this period that it became clear how Pan-Africanism contributed to the fight against the oppression of various ethnic groups. As conclusions, answers are offered to the question whether the concept of Pan-Africanism can become a practical embodiment of the struggle of Africans for independence from Western countries.
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Boutora, Charles Wilfried Tikena. "Marcien Towa et la critique Senghorienne de la négritude : Une contribution à l’idéologie du panafricanisme ?" Studia Universitatis Babeș-Bolyai Studia Europaea 69, no. 1 (June 27, 2024): 53–68. http://dx.doi.org/10.24193/subbeuropaea.2024.1.03.

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Marcien Towa and the Senghorian Critique of Negritude: A Contribution to the Ideology of Pan-Africanism? After the first generation of Pan-Africans formed at the beginning of the 20th century mainly by black Americans and Caribbeans, the second generation is formed with black Africans. These black Africans are inspired and influenced by the founding fathers of Pan-Africanism. Marcien Towa (1931-2014) is one of them. The philosopher is a key figure in the intellectual history of Africa who has contributed ardently, alongside other renowned intellectuals, to the writing of the modern history of Africa. His fight very legitimately was to wash the Africans of opprobrium (the stereotyped images of Africa and its inhabitants created by the colonizers). Through his criticism of Senghorian negritude, he makes a remarkable contribution to the reflection on the movement, a considerable contribution to the ideology of Pan-Africanism. Keywords : Negritude, Pan-Africanism, Criticism, Contribution, Ideology
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11

Colenso, Gwilym, and Christopher Saunders. "New light on the Pan-African Association: Part I." African Research & Documentation 107 (2008): 27–45. http://dx.doi.org/10.1017/s0305862x00019282.

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The Pan-African conference held in London in 1900 was a key moment in the early history of Pan-Africanism. Though the Pan-African Association (PAA) that emerged from it was short lived, the conference was the precursor of subsequent Pan-African conferences or congresses in 1919, 1921, 1923, 1927 and 1945, the last of which laid the groundwork for the advent of the African independence movements of the second half of the twentieth century. W. E. B. Du Bois, who dominated organisational Pan-Africanism later in the century, tended to minimise the significance of the 1900 conference, but he conceded that it “put the word ‘Pan-African’ in the dictionaries for the first time”. The 1900 conference established the idea, basic to Pan-Africanism, of African people and people of African descent uniting globally and leading the movement for their own liberation.
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Colenso, Gwilym, and Christopher Saunders. "New light on the Pan-African Association: Part I." African Research & Documentation 107 (2008): 27–45. http://dx.doi.org/10.1017/s0305862x00019282.

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The Pan-African conference held in London in 1900 was a key moment in the early history of Pan-Africanism. Though the Pan-African Association (PAA) that emerged from it was short lived, the conference was the precursor of subsequent Pan-African conferences or congresses in 1919, 1921, 1923, 1927 and 1945, the last of which laid the groundwork for the advent of the African independence movements of the second half of the twentieth century. W. E. B. Du Bois, who dominated organisational Pan-Africanism later in the century, tended to minimise the significance of the 1900 conference, but he conceded that it “put the word ‘Pan-African’ in the dictionaries for the first time”. The 1900 conference established the idea, basic to Pan-Africanism, of African people and people of African descent uniting globally and leading the movement for their own liberation.
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13

Boutora, Charles Wilfried Tikena. "Regard sur le panafricanisme comme un mouvement social." Studia Universitatis Babeș-Bolyai Studia Europaea 68, no. 2 (December 18, 2023): 71–90. http://dx.doi.org/10.24193/subbeuropaea.2023.2.03.

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"Pan-Africanism is both a project and a political commitment, an idea and an ideal which have largely contributed to the political and intellectual history of contemporary African societies. It is an imprecise term which leads to confusion. It is a word whose meaning varies depending on the individuals who use it. It is often constituted as an ideology, a political theory or even a concept. The question of its scientific definition is therefore almost never decided or discussed, each author making it, according to the needs of his demonstrations or his points of view, either an ideology, a concept, or a political theory. The proposal to include Pan-Africanism through the prism of the theory of social movements in this present study allows us to shed light and make a significant contribution to the history of Pan-Africanism. Keywords: Pan-Africanism, social movement, political theory"
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14

Kamata, Ng’wanza. "Julius Nyerere: from a Territorial Nationalist to a Pan African Nationalist." African Review 46, no. 2 (January 21, 2020): 309–32. http://dx.doi.org/10.1163/1821889x-12340003.

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Abstract Africa has largely experienced two types of nationalism namely territorial nationalism and Pan Africanism. Both territorial and Pan African nationalism were anti-imperialists but the former’s mission was limited to attainment of independence from colonialism. Few nationalist leaders who led their countries to independence transcended territorial nationalism; one of them was Julius Nyerere of Tanzania. Nyerere was a Pan African nationalist although he began as a nationalist concerned with the liberation of his country Tanganyika. He spent most of his political life championing for African Unity believing that it was the only instrument to totally liberate Africa. How did his ideas and practices which initially placed him in the ranks of territorial nationalists advance into Pan Africanism? This article examines this question and explores Nyerere’s aspects of Pan Africanism.
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15

Khokholkova, Nadezhda E. "Towards the question of the genesis of pan-africanism." Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 17, no. 1 (May 21, 2023): 38. http://dx.doi.org/10.18255/1996-5648-2023-1-38-49.

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The article is devoted to the problem of the origin of Pan-Africanism. The author focuses on the "American center" of the formation of its ideological and practical foundations. Special attention is paid to the early stage of the development of the current, the emergence of "proto-Pan-Africanism"(from the second half of the 18th century till the end of the 19th century). After analyzing the initiatives of the pioneers of the "Back to Africa" movement, the first American abolitionists and civil rights activists, the author concludes that their actions served to create the environment for generating the theory and practice of Pan-Africanism.
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16

Ankobrey, Gladys Akom. "Lived Afropolitanism: Beyond the Single Story." Open Cultural Studies 3, no. 1 (January 1, 2019): 332–46. http://dx.doi.org/10.1515/culture-2019-0029.

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Abstract It has been several years since the term “Afropolitanism” was coined and instigated an intense debate in both the offline and online world. Although Afropolitanism is celebrated for highlighting positive depictions of Africa, it has also been criticised for its supposedly exclusive and elitist focus. Several scholars have distinguished Afropolitanism from Pan-Africanism by framing it as the latter’s apolitical younger version. Following the discussion around these perceived differences, this paper investigates how Afropolitanism negotiates the African diaspora discourse in relation to Pan-Africanism. Thus far, the study of Afropolitanism has remained mostly limited to the field of literary and cultural studies. In order to move the discussion on this term further, this paper explores the lived experiences of twelve black Londoners with Afropolitanism and Pan-Africanism. By using the notion of “performance,” I show that Afropolitanism and Pan-Africanism are constructed and deconstructed in both diverse and overlapping ways. The narratives emerging out of this dialogue question the centrality of the Middle Passage epistemology and the tendency to essentialize experiences in the African diaspora discourse.
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17

Emelianenko, Ekaterina Gar’evna. "Pan-Africanism and Afrocentrism — current trends of the XXI century: the potential of symbiosis." Мировая политика, no. 2 (February 2024): 27–39. http://dx.doi.org/10.25136/2409-8671.2024.2.70735.

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The object of the study is the movement of pan-Africanism, which arose at the end of the XIX century and the concept of afrocentrism, at the end of the XX century. The first concept, pan-Africanism, turned into a powerful socio-political movement aimed at the national liberation, political struggle of the peoples of Africa against the metropolises, colonialism, as well as other forms of oppression. Afrocentrism was also formed as a tool to combat colonialism, but mentally, spiritually, and culturally. It was created as a tool to support and fight African Americans, the peoples of Africa and representatives of the African diaspora living around the world against the dominance of the Eurocentric model of the world. The subject of the study is the study of the formation of these concepts and the main ideological positions that formed the basis of their ideological foundation. The author examines in detail such aspects as spiritual decolonization, cultural decolonization, and the African personality. Special attention is paid to the study of the semantic core of pan-Africanism and Afrocentrism, the influence of European culture and the position of Africa as an object rather than a subject of history. The purpose of the work is to establish common ideological positions, as well as the possibility of symbiosis to solve the current challenges of the African continent. The methodological basis of the study was the historical approach necessary to restore the picture of past events, which were the basis for the formation of the ideological base of pan-Africanism, Afrocentrism, as well as the emergence of certain provisions. A systematic approach is used to carry out a comprehensive analysis of the relationship between ideological trends and determine the main trends in the development of these relations, methods of deduction, induction and synthesis. The novelty of the research lies in considering the concepts of pan-Africanism and Afrocentrism as complementary and mutually reinforcing parts. Both concepts were born almost a hundred years apart, but their similarity and relevance of ideas remain to this day. About 100 years ago, pan-Africanism called for the decolonization of African countries, and today for the eradication of neo-colonialism. Afrocentrism has common roots with pan-Africanism. The main conclusions of the study showed the possibility of a symbiosis of pan-Africanism and afrocentrism. It can become an effective tool for strengthening African society and obtaining the necessary energy to implement national strategies and protect the interests and values of both individual States and the continent as a whole.
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18

Howe, Russell Warren. "Did Nkrumah Favor Pan-Africanism?" Transition, no. 75/76 (1997): 128. http://dx.doi.org/10.2307/2935398.

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19

Marah, John Karefah. "Educational Adaptation and Pan-Africanism." Journal of Black Studies 17, no. 4 (June 1987): 460–81. http://dx.doi.org/10.1177/002193478701700405.

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20

Carmichael, Stokely. "Pan-Africanism—Land and Power." Black Scholar 27, no. 3-4 (September 1997): 58–64. http://dx.doi.org/10.1080/00064246.1997.11430877.

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21

Shipley, Jesse Weaver. "From Primitivism to Pan-Africanism." Ghana Studies 20, no. 1 (2017): 140–74. http://dx.doi.org/10.3368/gs.20.1.140.

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22

Abdul Alkalimat and Kate Williams. "8 - Cyberpower and Pan-Africanism." CODESRIA Bulletin, no. 02-03 (June 17, 2021): 49–52. http://dx.doi.org/10.57054/cb02-03202156.

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23

Ramose, Mogobe. "Wiping away the Tears of the Ocean." Theoria 64, no. 153 (December 1, 2017): 22–57. http://dx.doi.org/10.3167/th.2017.6415304.

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Abstract This article distinguishes between pan-Africanism and pan-Africanness. It argues that the history of pan-Africanism is replete with achievements but that the achievements could have been more and radical if the movement had from its inception adopted pan-Africanness, manifesting itself as ubuntu, as its point of departure. It focuses on epistemic and material injustice and suggests that there cannot be social justice without epistemic justice. The pursuit of the latter ought to lead to giving up one’s life if necessary, for the sake of giving life to others.
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24

Saunders, Chris. "Pan-Africanism: The Cape Town Case." Journal of Asian and African Studies 47, no. 3 (June 2012): 291–300. http://dx.doi.org/10.1177/0021909611428055.

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The author of this contribution examines the role that Cape Town played in the advent of Pan-Africanism in South Africa from abroad through the activist efforts of individuals from the West Indies, United States of America (USA) and West Africa in the early twentieth century. He traces how Pan-Africanism in Cape Town went through a number of different phases, the most important politically being that of the Pan-Africanist Congress (PAC) in 1959-60.
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Davies, Vanessa. "Egypt and Egyptology in the pan-African discourse of Amy Jacques Garvey and Marcus Garvey." Mare Nostrum 13, no. 1 (December 23, 2022): 147–78. http://dx.doi.org/10.11606/issn.2177-4218.v13i1p147-178.

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Amy Jacques Garvey and Marcus Garvey argued for the Africanity of ancient Nile Valley cultures, in direct opposition to some academics. In early 20th-century United States, incorrect narratives alleged that Africa had no history. The Garveys, and other Black intellectuals, looked to the Nile Valley to show the absurdity of that claim. The pan-Africanism of Garveyism instilled pride in African descended communities and united them against colonial structures. Pan-Africanism factored strongly in President Gamal Abdel Nasser’s conception of the modern nation-state of Egypt. Egyptian scholars from a variety of fields, including Nile Valley studies, continue to understand ancient Egypt as part of a network of African cultures. Keywords: Amy Jacques Garvey, Marcus Garvey, Gamal Abdel Nasser, pan-Africanism, Egyptology, Egypt
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Sesanti, Simphiwe. "Thabo Mbeki’s ‘AIDS Denialism’." Theoria 65, no. 156 (September 1, 2018): 27–51. http://dx.doi.org/10.3167/th.2018.6515602.

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In his nine years as South Africa’s president, Thabo Mbeki was known as a leading pan-Africanist and an advocate of the African Renaissance. Pan-Africanism is an ideology aimed at uniting Africans into a strong force for total liberation. The African Renaissance is a project aimed at restoring Africans’ self-esteem damaged by colonialism and slavery. During and after his presidency Mbeki was criticised by the local and international media for putting at risk hundreds of thousands of South African lives by questioning the link between HIV and AIDS, and blocking drugs that could have saved many lives. If true, this would suggest that there is a contradiction between Mbeki’s pan-Africanism and the African Renaissance, which are supposed to be life-affirming on one hand, and exposing Africans to the perils of a fatal disease, on the other. This article examines Mbeki’s opponents’ arguments, and Mbeki’s stance in the context of pan-Africanism and the African Renaissance.
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Malisa, Mark, and Phillippa Nhengeze. "Pan-Africanism: A Quest for Liberation and the Pursuit of a United Africa." Genealogy 2, no. 3 (August 14, 2018): 28. http://dx.doi.org/10.3390/genealogy2030028.

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Our paper examines the place of Pan-Africanism as an educational, political, and cultural movement which had a lasting impact on the on the relationship between liberation and people of African descent, in the continent of Africa and the Diaspora. We also show its evolution, beginning with formerly enslaved Africans in the Americas, to the colonial borders of the 1884 Berlin Conference, and conclude with the independence movements in Africa. For formerly enslaved Africans, Pan-Africanism was an idea that helped them see their commonalities as victims of racism. That is, they realized that they were enslaved because they came from the same continent and shared the same racial heritage. They associated the continent of Africa with freedom. The partitioning of Africa at the Berlin Conference (colonialism) created pseudo-nation states out of what was initially seen as an undivided continent. Pan-Africanism provided an ideology for rallying Africans at home and abroad against colonialism, and the creation of colonial nation-states did not erase the idea of a united Africa. As different African nations gained political independence, they took it upon themselves to support those countries fighting for their independence. The belief, then, was that as long as one African nation was not free, the continent could not be viewed as free. The existence of nation-states did not imply the negation of Pan-Africanism. The political ideas we examine include those of Marcus Garvey, W.E.B. Du Bois, Kwame Nkrumah, Maya Angelou, and Thabo Mbeki. Pan-Africanism, as it were, has shaped how many people understand the history of Africa and of African people.
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Saad, Radwa. "Reconciling Pan-Arabism and Pan-Africanism: The North African Leadership Dilemma." Leadership and Developing Societies 3, no. 1 (December 9, 2019): 1–32. http://dx.doi.org/10.47697/lds.3436100.

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The purpose of this research to examine the challenges Arab leaders face in simultaneously adhering to Pan-Arabism and Pan-Africanism and extract conditions in which the two ideologies can be reconciled to produce mutual benefits. This study poses the question: what strategies do North-African leaders deploy to balance their Pan-Arab and Pan-African commitments and what repercussions do these strategies have on the state of Arab-African relations? By drawing on two scenarios where Pan-Arabism and Pan-Africanism conflicted, namely the 1967-1979 Arab-Israeli Conflict and the 2011 Libyan civil war, it will highlight the role leadership can play in mediating such tensions. The study finds that it is only through the decrease of hegemonic pursuits and the increase in effective leadership processes both domestically and regionally that the two ideologies can coexist.
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29

Panda, Dr Asit. "Resisting Colonialism, Reclaiming Identity: The Role of Negritude and Pan-Africanism." International Journal of English Literature and Social Sciences 9, no. 3 (2024): 475–80. http://dx.doi.org/10.22161/ijels.93.61.

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This article explores Negritude and Pan-Africanism, two pivotal movements that emerged as responses to colonial oppression and the marginalization of African identity. Negritude, originating in the early 20th century, celebrated black culture and heritage as a form of resistance against colonial assimilation. Pan-Africanism, with its broader political scope, sought to unify people of African descent across the globe, advocating for collective self-reliance, cultural pride, and political independence. Through a comparative analysis, the article examines these movements' historical contexts, key figures, and philosophical underpinnings, highlighting their contributions to the assertion of African identity and resistance against imperialism. The enduring impact of Negritude and Pan-Africanism on contemporary African socio-political landscapes is also discussed, demonstrating their shortcomings and relevance in ongoing struggles for equality and empowerment. This study underscores the importance of these movements in shaping a cohesive narrative of resistance and self-assertion within the African diaspora.
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Mungwini, Pascah. "Pan-Africanism and Epistemologies of the South." Theoria 64, no. 153 (December 1, 2017): 165–86. http://dx.doi.org/10.3167/th.2017.6415310.

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Abstract The topic of pan-Africanism today brings to the fore questions of the unfinished humanistic project of decolonisation in Africa. When Kwasi Wiredu (1996) calls for the need for conceptual decolonisation in Africa, he recognises the intellectual price the continent continues to pay as a result of conceptual confusions and distortions caused by a colonial conceptual idiom implanted in the African mind. Reflecting on the potential which the ideology of pan-Africanism holds for the continent’s future, my position is that the same passion and energy which brought about political independence should now be redirected to the epistemic front. A new form of pan-Africanism on the intellectual front is required to galvanise Africans to develop and deploy in their thinking veritable categories of analysis born out of the experiences of being African in Africa. It is in the generation and application of these alternative epistemologies that the future of the continent lies.
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31

Jaji, Munru, and Murphy. "Introduction: The Performance of Pan-Africanism." Research in African Literatures 50, no. 2 (2019): vii. http://dx.doi.org/10.2979/reseafrilite.50.2.01.

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32

Keisha N. Blain, Asia Leeds, and Ula Y. Taylor. "Women, Gender Politics, and Pan-Africanism." Women, Gender, and Families of Color 4, no. 2 (2016): 139. http://dx.doi.org/10.5406/womgenfamcol.4.2.0139.

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33

Eze, Michael Onyebuchi. "Pan Africanism: A Brief Intellectual History." History Compass 11, no. 9 (September 2013): 663–74. http://dx.doi.org/10.1111/hic3.12074.

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34

Jaji, Tsitsi, Martin Munro, and David Murphy. "Introduction: carnivals, festivals, and pan-Africanism." World Art 9, no. 1 (January 2, 2019): 1–3. http://dx.doi.org/10.1080/21500894.2018.1479298.

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35

Clarke, Clifton R. "Pan-Africanism and Pentecostalism in Africa." Black Theology 11, no. 2 (January 2013): 152–84. http://dx.doi.org/10.1179/1476994813z.0000000001.

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36

Fosu, Augustin Kwasi. "An Economic Theory of Pan-Africanism." Review of Black Political Economy 27, no. 2 (September 1999): 7–12. http://dx.doi.org/10.1007/s12114-999-1029-9.

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37

Mangalala, Brel Grâce. "Understanding the Pan-Africanists in Africa." Summer 2023 VIII, no. III (September 30, 2023): 26–36. http://dx.doi.org/10.31703/gssr.2023(viii-iii).03.

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This paper studies the Pan-Africanists in Africa. The main concern is to identify and draw the difference which exists between the Pan-Africanists of yesterday and those of today in the context of developing Africa. Through a socio-historical perspective, the study agrees that the Pan-Africanists of yesterday were radical and determined about the socio-economic and political progress of Africa because they needed both the liberation and unification of Africa whilst the Pan-Africanists of today are no longer determined about the immediate socio-economic and political progress of Africa, because they lack both the purpose and a revolutionary spirit in the struggle for Pan-Africanism. The paper recommends that Africa needs a new generation of Pan-African Revolutionaries who can have both a revolutionary spirit and a sense of solidarity and unity in the struggle for Pan-Africanism in Africa, as well as a new type of citizen, a dedicated, modest, honest, uncorrupted and informed man.
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38

Wapmuk, Sharkdam. "Pan-Africanism in the 21st century: African union and the challenges of cooperation and integration in Africa." Brazilian Journal of International Relations 10, no. 2 (November 30, 2021): 283–311. http://dx.doi.org/10.36311/2237-7743.2021.v10n2.p283-311.

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The paper examines the extent to which Pan-Africanism and Pan-African vision of promoting African unity, cooperation and integration has been achieved under the African Union (AU) in the 21st century. It also assesses the challenges of cooperation and integration under the AU. The paper adopted a qualitative approach, while data was gathered from secondary sources and analysed thematically. It notes that the quest for African cooperation and integration is not new, but dates back to philosophy and vision of Pan-Africanism and Pan-African movement from the 1950s and 1960s. This movement later took roots in the continent and championed the struggle of Africans and peoples of African descent for emancipation and the restoration of their dignity, against slavery, colonialism and all forms of racism and racial exploitation, and to overcome developmental challenges. After independence, the Pan-African movement found concrete expression in the establishment of the Organization of Africa Unity (OAU) in 1963, and later transformed to the African Union (AU) in 2002. These continental organisations have served at platforms for the pursuit of Africa cooperation and integration and addressing post-independence challenges with varying successes. The paper revealed that AU’s Pan-African agenda in the 21st century including the African Economic Community (AEC), AU Agenda 2063, and the African Continental Free Trade Area (AfCFTA), are not without challenges. Addressing these challenges holds the key to achieving the continental goal of unity and achieving the vision and goals pan-Africanism in the 21st century in Africa.
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Miller, Judith G. "Werewere Liking: Pan/Artist and Pan-Africanism in the Theatre." Theatre Research International 21, no. 3 (1996): 229–38. http://dx.doi.org/10.1017/s0307883300015340.

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The figure of Pan escapes definition. Should one even attempt to ascribe a gender? Try to seize him (or her) as the forest god and Pan will turn up as the spirit of fertile fields. Imagine Pan as an impish charmer and Pan transforms into a wily adversary. Pan is multiple and everywhere, englobing but also electrifying. Used as prefix, ‘pan’ imparts to political movements and aesthetic projects a Utopian vision, the progressive notion of broad-based co-operation and community. Yet ‘pan’ can also evoke a potentially discordant assembly.
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40

Hewitt, Cynthia Lucas. "Pan-African Brain Circulation." Perspectives on Global Development and Technology 5, no. 3 (2006): 99–124. http://dx.doi.org/10.1163/156915006778620098.

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AbstractThis paper presents a quantitative analysis of the relationship between the number of immigrants from a country and the amount of U.S. direct investment into that country, showing a direct relationship supportive of the emerging brain-circulation model, and discusses the possible use of this model to assist in bringing about the goals of Pan-Africanism. The principles underlying Pan-Africanism are considered in respect to the outcomes of the movement, given the recent political economy of capitalism. Brain circulation provides one focused approach to designing policies and projects for sustainable development in Africa that will impact the lives of Africans there and globally. The transnationalism paradigm, which provides analysis of immigrant communities' identification and allegiance both with their homeland and their U.S. communities, is useful in highlighting factors important to the global Pan-African networking that is required for a successful African/African American brain circulation.
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41

Epochi-Olise, Ruth, and Peter Monye. "Women and 'the Other Room': Emancipating the Society." Contemporary Journal of African Studies 8, no. 1 & 2 (December 31, 2021): 46–62. http://dx.doi.org/10.4314/contjas.v8i1.5.

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Pan-Africanism is an ideology which emphasizes the brotherhood of the black people wherever they are. Its advancement is everyone’s affair whether male or female, within Africa and the Diaspora. Pan-Africanism has moved from the level of black liberation and struggle for political power to social, economic, and political emancipation, which has positively ignited the desire in some African women to actualize ‘self’ and contribute to nation building in spite of being confined to “the other room”. The premise of the “other room” was ignited by a statement made by the President of Nigeria, President Muhammadu Buhari that: “... but she [his wife] belongs to my kitchen and my living room and the other room”. This paper sets out to lay bare the principles and relationship of Pan-Africanism and Womanism. The paper further advocates that women in spite of being suppressed are bursting forth; challenging patriarchal roles, which most times impede their growth and development in the society. The paper concludes that women’s emancipation, gender equality and women’s empowerment are at the heart of the question of humanity itself and are thus universal in character and asserting their place in the global community is fundamental.
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Zartman, I. William, and C. O. C. Amate. "Inside the OAU: Pan-Africanism in Practice." International Journal of African Historical Studies 21, no. 4 (1988): 713. http://dx.doi.org/10.2307/219759.

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Angela, R. Pashayan. "The influence of nationalism on pan Africanism." Journal of African Studies and Development 13, no. 2 (May 31, 2021): 43–46. http://dx.doi.org/10.5897/jasd2019.0544.

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44

Onyebuchi Eze, Michael. "Pan-Africanism and the Politics of History." History Compass 11, no. 9 (September 2013): 675–86. http://dx.doi.org/10.1111/hic3.12089.

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Reddock, Rhoda. "Gender equality, Pan-Africanism and the diaspora." International Journal of African Renaissance Studies - Multi-, Inter- and Transdisciplinarity 2, no. 2 (November 2007): 255–67. http://dx.doi.org/10.1080/18186870701751749.

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46

Moyo, Bhekinkosi, and Katiana Ramsamy. "African philanthropy, pan-Africanism, and Africa's development." Development in Practice 24, no. 5-6 (August 18, 2014): 656–71. http://dx.doi.org/10.1080/09614524.2014.937399.

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47

Edmondson, Laura. "The Fabulous Pan-Africanism of Binyavanga Wainaina." GLQ: A Journal of Lesbian and Gay Studies 26, no. 3 (June 1, 2020): 529–60. http://dx.doi.org/10.1215/10642684-8311843.

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In the burgeoning field of queer African studies, theatricality receives short shrift. Instead, anthropological studies of LGBTQ identities and practices in Africa emphasize theoretical frameworks of sexual discretion, elusiveness, and ambiguity. This essay explores the coarticulation of discretion and theatricality in Binyavanga Wainaina’s 2011 play Shine Your Eye, which features a queer Ogoni hacker in Lagos. The play borrows from Afrofuturism to articulate a queer African identity that is both enigmatic and spectacular. I then shift focus to Wainaina’s viral “coming out” essay “I Am a Homosexual, Mum” (2014), not to construct a progressive narrative from closeted discretion to theatrical outness but to explore the dialectics of theatricality across genre. Although the title enacts a clear declaration of sexual identity, the essay itself shares the play’s investment in African technologies of queerness that emphasize interdependency and elusiveness. As queer Kenya becomes increasingly out, loud, and sexy, Wainaina’s work serves as a powerful reminder that ambiguity can be theatrical too.
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Spel, Christal. "Pan-Africanism and Migration Management in Africa." Proceedings of the African Futures Conference 2, no. 1 (June 2018): 182–83. http://dx.doi.org/10.1002/j.2573-508x.2018.tb000075.x.

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49

Asuquo, Gabriel. "Pan-Africanism and African Citizenship: The Way Forward." Tamaddun 21, no. 1 (July 7, 2022): 90–99. http://dx.doi.org/10.33096/tamaddun.v21i1.140.

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This paper critically analyses Pan-Africanism as an ideology for the liberation of Africa, with a view to assessing the possibilities of a common African citizenship. This paper argues the claim that the focus of Pan-Africanism should shift from activism, agitations, and struggles to a univocal platform that will define authentic African identities by crystallising a common nationality for Africans on the continent and those in the diaspora. This claim is known to be rooted in the age-long African values of brotherhood, complementarity, and family hood (Ujamaa) that make Africans see other Africans as brothers who share the same humanity. This is different from the Africans of today who have assimilated western values of individualism, which are divisive and exclusive in nature, which in reality is a negation of authentic African personhood and society. This has given rise to ethnic agitations, xenophobic attacks, populism and hatred against "outsiders". Therefore, it is in the forging of common identities for Africans that African citizenship can be made possible. It should be the way forward for Pan-Africanism in the 21st century. Thus, in this paper, we employ the philosophical method of critical analysis in carrying out our investigation of the various issues that necessitated this research work.
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Sesanti, Simphiwe. "Studying and teaching ethnic African languages for Pan-African consciousness, Pan-Africanism and the African Renaissance: A Decolonising Task." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 145–64. http://dx.doi.org/10.4314/ft.v10i1.9.

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In order to conquer and subjugate Africans, at the 1884 Berlin Conference, European countries dismembered Africa by carving her up into pieces and sharing her among themselves. European colonialists also antagonised Africans by setting up one ethnic African community against the other, thus promoting ethnic consciousness to undermine Pan-African consciousness. European powers also imposed their own “ethnic” languages, making them not only “official”, but also “international”. Consequently, as the Kenyan philosopher, Ngũgῖ wa Thiong’o, persuasively argues, through their ethnic languages, European colonialists planted their memory wherever they went, while simultaneously uprooting the memory of the colonised. Cognisant of efforts in some South African institutions of higher learning to promote African languages for the purpose of promoting literacy in African languages, this article argues that while this exercise is commendable, ethnic African languages should be deliberately taught to “re-member” Africa and rediscover Pan-African consciousness. By doing this, African scholarship would be aiding Africans’ perennial and elusive quest for Pan-Africanism and the African Renaissance. Keywords: African Renaissance, Ethnic African Languages, Ethnic European Languages, European Colonialism, Pan-African Consciousness, Pan-Africanism
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