This chapter assesses the activist career of Trinidadian scholar, C.L.R James, who was a pioneering voice in post-colonial studies. James was also a political activist who focused centrally on subaltern studies. His 1938 Black Jacobins - a classic of the Haitian revolution – is examined.
This chapter assesses the career of St. Lucian Nobel literature-winning playwright and poet, Derek Walcott, through an examination of some of his key texts, including an analysis of his discomfort with the proponents of “Black Power” in the 1960s and 1970s.
This chapter examines the Pan-African career of Jamaica’s Dudley Thompson, a lawyer who put together the legal defence team that defended Kenya’s Jomo Kenyatta from charges of being an instigator of the Mau Mau rebellion against British colonial rule in 1952. Thompson was also a founder member of the Tanganyika African National Union (TANU), and served as his country’s ambassador to Nigeria, Senegal, Ghana and Namibia.
This chapter assesses the contributions of scholar-diplomat Edward Blyden – sometimes referred to as the “Father of Pan-Africanism” – to the movement through his concept of “Ethiopianism” which urged African Americans in the Diaspora to return to Africa to help develop the continent.
Pan-African Philosopher of Democracy and Development
L. Adele Jinadu
This chapter examines the philosophy of Martinique’s Frantz Fanon as a political theorist of democracy and a political sociologist of development, as well as his Marxist ideas on revolutionary change in Africa (based on his direct experiences in civil war Algeria), and his critique of the first generation of post-independence African leaders.
This chapter examines the career and contributions of Trinidadian thinker, George Padmore, to the Pan-African movement, and his activism in the Communist International. Duggan assesses Padmore’s enormous intellectual and organisational contributions to Pan-Africanism.
Global Africa, Reparations, and the End of Pan-Africanism
This chapter argues that African delegates at the United Nations (UN) World Conference on Racism in 2001 betrayed the African and Caribbean cause for reparations for slavery and colonialism, and calls for a reorientation of the relationship of Africa with its Diaspora.
This chapter interrogates the ideas of Ghanaian-British philosopher, Kwame Anthony Appiah, about Pan-Africanism, including critiquing what Appiah regarded as the racist essentialism of early Pan-Africanists such as Alexander Crummell.
This chapter analyses the Pan-Africanism of Ghana’s Kwame Nkrumah within the controversial 1966 debate by Kenyan scholar, Ali Mazrui, that Nkrumah will be remembered more as a great Pan-African than a great Ghanaian.