Pan-Africanism: Union Of The Different Manifestations Of Africanity

 Pan-Africanism is the unity of the different manifestations of Africanity, a theology of liberation (to use a concept dear to Dom Helder Camara) in the Afro-centric sense. It is a current that follows the unitary tradition of the great Empires of pre-colonial Africa (Manden Empire, Wagadu Empire, Ashanti Empire, Kongo Empire, Zulu Empire, Dahomey, Ethiopian Empire, Kemet). Solidarity and the desire for union is a characteristic of African Civilization, and this desire has been projected into its Diaspora in History.

QUILOMBISM AND MARRONAGE: FIRST FORM OF PANAFRICANISM

Pan-Africanism is an ethic that has been applied since 1600 with the Quilombos in Brazil (the most famous was the Quilombo Dos Palmares, of which one of the famous leaders was Zumbi Dos Palmares), autonomous Kingdoms built by Blacks who practiced the so-called marronage, or opposition to the slave and capitalist system. A tradition of resilience and resistance that inspired the Voodoo Ceremony of Bois-Caïman on August 14, 1791 (inaugurated by Dutty Bukman, initiated into Spirituality by a Black Woman): this is how the foundations of the Haitian Revolution were laid, which would debut after 9 days, led by Black Maroons (resisters) who won over Napoleon’s army. Haiti became the first Black Republic in History, under the leadership of Jean Jacques Dessalines.

ANTI-COLONIAL PANA-AFRICANISM AND NEGRITUDE: SECOND FORM OF PANA-AFRICANISM

The African unitary feeling will be recovered by theorists such as Benito Silvayn, Martin Delany and later Marcus Garvey. The latter conceptualized the idea of an economically and politically powerful Black African Empire, and the return of all Afro-descendants to Mother Earth Africa. For Garvey, a precursor of Revolutionary Black Nationalism with a Pan-African approach, all Blacks had to feel African and not citizens of territories outside Africa. At the time, a philosophical-literary current known as “Negritude” had emerged in the Francophone diasporic world and its most radical figures were the Nardal Sisters, Aimé Césaire, Léon Goltran Damas (and Senghor, although he later became an Occidentalist). All of them were fundamentalists of Black African Identity. These visions were exported to Africa in 1945 thanks to personalities such as Kwame Nkrumah, Sékou Touré, Hailé Sélassié, Julius Nyerere, Jomo Kenyatta, Ruben Um Nyobe, Lumumba (opponents of colonialism and creators of decolonization). But after colonialism, the old colonial powers continued to dominate some African nations with the collaboration of anti-pan-African and anti-revolutionary African leaders. Years after decolonization, a new evil had appeared: neocolonialism, and its opponents were personalities such as Sankara and Gaddafi.

SOVEREIGNIST, TRADITIONALIST AND MULTIPOLAR PANA-AFRICANISM AGAINST NEOLIBERAL GLOBALISM: THIRD FORM OF PANA-AFRICANISM

Today, the Pan-Africanism of the 21st century, which we carry forward, is faced with a new evil to fight: neoliberal globalism (on the economic and social level). The new resistance in the Diaspora implies a “neo-marronage” (to build autonomous and endo-solidarity black communities), a necessary sankofa (for an afrocentric conservative revolution that I define as “sankofism”), an Integral Negritude (as an exaltation of who we are, around an African Logos) and a “neo-quilombalization” of consciences for a return to our Integral Identity and our fundamental Tradition in the face of the liberal-progressive magma. While in Africa, it must be based on the continentalist/Afro-imperial concept that I call “Afrokracy”, in which economic and political power will be regained, for a Pan-African telluric Heartland in the face of globalist thalassocracy, for a federated, free, sovereign Africa, in a multipolar world, and open to all Afro-descendants of the World.

In this neo-pan-Africanism, Africa must constitute itself as a powerful Empire (with a valorized Culture, with the fundamental Tradition, with a language that unites us), in which a return to our Golden Age (the Zep Tepi) will be carried out in the face of the degeneration of the Iron Age (the anti-Tradition carried out by the West).

Africa will be reborn, because its sons and daughters are committed to this civilizational project.

In honor of Almighty God!

In honor of the Ancestors!

For the union of the African Man and the African Woman!