CONFERENCE OF INTELLECTUALS FROM AFRICA AND THE DIASPORA Dakar, 6 – 9 October 2004

AFRICAN UNION, Addis Ababa, ETHIOPIA

Theme 5: Relations between Africa and its diaspora

Africa and its Diaspora: Forging Ideas of an African Renaissance

Prologue

If you listen you might hear out beyond the clashing waves of Goree Island, the voices of Zumbi of Brazil, Yanga of Mexico, Nat Turner of the United States, Nanny of Jamaica, Louis Delgres of Guadeloupe, Boukman and Mariesaint Dede Bazile of Ayiti, these are the voices that have now been heard in the chambers of the Heads of State and have given impetus to this historic gathering under the direction of the African Union.I believe that this is the beginning again when the collective powers of Africa will realize new objectives, new policies, new ideas, and new politics. I believe that we will launch a new era of peace among African peoples. I believe that we will begin to honor our heroes and use them as models for a more perfect future. At this congress are the intellectuals who have written books, devised theories, examined digital methodologies, organizedinstitutes, directed research projects, and forged relationships betweenpeople of the African world. The Word Diaspora

What is the meaning of the Diaspora

How are we to understand it with regards to the possibility of the African renaissance? What are the necessary interfaces between us that will alleviate the half of a millennium of despair that grips so many of our communities, those within Africannations and those dominated by non Africans? How do we embrace the courageous efforts of African Venezuelans like President Hugo Chavez Frias to defend freedom and integrate and unify independent peoples. The African people of Venezuela, like Jesus Chucho Garcia of Rio Chico(Barlovento), inspired by the examples of the African continent, are leading a new renaissance in their country. The term Diaspora is derived from the Greek and has been used most prominently to refer to the scattering of the Jews. Its etymology in theGreek, from the word diaspeirein, suggests that it means, a dispersion. It has now come to mean the dispersal of any group of people outside of its traditional homeland. So it is possible to speak of an African Diaspora in a large context, that is, continental context or a Diaspora in a national sense, such as the Algerian Diaspora in France, or the Ghanaian Diaspora in the United Kingdom.

What we mean by the Diaspora ?

There is a sense in which the African homeland is homeland to the entire human race. According to the latest scientific studies the DNA of all human beings can be traced back to an African woman who lived nearly 250,000 years ago in East Africa. This is the biological reality of all human beings. We know from archaeology and paleontology that skeletal remains of hominids can be dated to 6 million years in Chad and nearly 4 million years in Ethiopia. However, in the continuous human line to the present we have enough evidence to suggest from mitachondrial DNA that all living humans are descended from an African woman, the African mother.However, our current notion of the Diaspora is fairly recent, mainly within the past five hundred years during which time the people of Africa were attacked, victimized, colonized, and enslaved by those who lived outside of the continent. Our Diaspora is vast, encompassing millions of people and many nations.

African intellectuals have used the term Diaspora more prominently since the l950s when large numbers of African scholars and activists began adopting the term Diaspora as a statement of solidarity with the struggles of the African continent. Although there had been from the earliest times a sense of belonging to Africa in the writings of Edward Blyden, Martin Delany, Abdias do Nascimento, Marcus Garvey, and others, it was theliberation of the African continent that brought into existence a new era of pride and dignity. The use of the term “Ethiopia” was prominent in the discourse of memory and return and there was a sense in which we no longer had to feel that we were motherless children a long ways from home. Our homeland was and is Africa

Despite opposition and criticism from those who have abandoned the idea of homeland, our history is richer with universal declarations ofsolidarity with the African world in the works of Edward Blyden from the Virgin Islands; Marcus Garvey, Leonard Barrett, and Mutabaruka from Jamaica; Sheila Walker, Wade Nobles, and Asa Hilliard from the United States; Arthur Schomberg and Marta Vega from Puerto Rico; Jean Price-Mars from Haiti; George Padmore, C.L.R. James, Kwame Ture, and Khafra Kambon from Trinidad; George James, Norman Cameron, Ivan VanSertima, and Walter Rodney from Guyana; Aime Césaire and René Maran from Martinique; George Lamming and Kamau Brathwaite from Barbados; Maryse Condé, Ama Mazama, and Simone Schwartz-Bart from Guadeloupe;

Nicolas Guillen from Cuba, Abdias do Nascimento and Benedita da Silva from Brazil, and more. The three Elements of the African DiasporaIt should be clear now that the African Diaspora has three elements: concept, process, and situation. At the conceptual level we realize our Pan African potential through the manifestation of a diasporic interface among all segments of the African population. We must look to each other. The idea of process is a continuation, a becoming, khepera, in our classical language, that is not yet complete, but always in motion. When we say situation we mean by it the place in which we are domiciled, that is, where we live. The concept is political, that is, it contains the potential forinfluencing economic and social issues. It is also spiritual where theaffirmation of our ancestors as philosophers, farmers, metallurgists, scholars, artists, and healers is at the head of our revitalization. Thus, to be in the Diaspora as an African Brazilian or an African Canadian or African Jamaican or African Britisher is to realize similarities and commonalities in memory but also in conquest over obstacles, barriers, and challenges. As much as the concept is political and spiritual, the process of the Diaspora is social. Those of us who voluntarily leave the continent to find education, work, and personal relationships and pursuits constitute an added layer to the Diaspora. In some cases these Diasporas remain essentiallydistinct; however, within a generation they become a part of the oldDiaspora, as the children of the newcomers take on the symbols, language, styles, and ambitions of the older Diaspora while at the same time enriching the older the Diaspora with new signs, symbols, art forms, and music. What we must do is to advance the integration of our cultures along the best lines for the advancement of Africa. At the process level we are alwaysbecoming. Africa is not static; one can neither claim Africa as it was one hundred years ago, nor fifty years ago, nor five years ago.

The continent is preeminent as a dynamic locus for transformation. We are the catalyst for this change. In the Diaspora, it is the same. New Diasporas are being created on the Arabian horn, comprised of Africans from the continent as from other

Parts of the world. As new people enter the countries of Europe, the Americas, Asia, and the Caribbean, we are forming an inevitable network for international cooperation and a unity of spirit. Yet it is true that the Diaspora is also a situation. Some of us are in place for a long time. There is the Afro-Asian Diaspora found in the various nations of Asia. There are also Blackfellows of Australia who claim African origins. The Dalits of India, the Siddis of India, the Africans in the United States, Brazil, Mexico, Honduras, Nicaragua, Venezuela, Panama,Colombia, Costa Rica, Ecuador, Guadeloupe, Martinique, Trinidad andTobago, Cuba, Peru, Surinam, Uruguay, and Guyana must be made to feel a part of this grand movement of consciousness.A brother from Montevideo, Uruguay came to see me in Philadelphia and told me that there were movie theaters that discriminated against Africans in that country. I believe that it is necessary for African ambassadors to such countries to question the condition of Africans in those countries. Whatever the diplomatic protocol is, it must be in the generalinterest of African people. Allow the children in those forgottencommunities to see Africans acting on the behalf of other Africans. This is what it means to recognize our situation. Our history is replete with creativity, resilience, and nobility. But we must teach our children to share in the respective victories of the continent and the Diaspora as their heritage. None of us is without culture. Indeed, to be without culture is to be without ancestors and we are all the children of our ancestors. Sometimes we do not honor nor respect them and perhaps that is the beginning of our crime against our own history. Let it be said today that we have transformed the way we approach each other and the way we see ourselves in the world. Since I am in Dakar, Senegal, I am going to publicly ask President Wade to extend to me a Senegalese origin passport. As we are meeting here today the Indian government is giving Indian origin passports to citizens of its diaspora as a way to increase India’s political and economic reach in the world. When will our actions back up our words?Our record is open to the WorldNo people can claim any more creativity than African people. We were the first, not as a boast but as a fact, to erect monumental architecture

as we did in the Nile Valley and the Axumite empire. We were the first to create a mathematical abacus as we did with the Isonghee bone calculator nearly thirty thousand years ago. We were the first to organize medicine, to create geometry, astronomy, law, politics, kinship customs, theology, art, writing, and sculpture. Indeed, Erastothenes, librarian at Rhacosta, renamed Alexandria to honor the Greek conqueror, reported that Egyptian papyrus ships had sailed as far as Ceylon, now the country of Sri Lanka. In fact, Pliny, the Roman historian in Historia Naturalis, says that the Africans had gone as far as the mouth of the Ganges in the Indus Valley. We know, of course, from Herodotus and other sources that Sesostris had led his armies into the Black Sea region. We know that Herodotus wrote that Necho, the pharaoh sent a fleet to circum navigate the African continent. We know that the mighty king, Ramses II, user maat re, setep en re, had his portrait and inscriptions placed in three places on the coastal cliffs of Phoenicia. A few years ago around midnight I stood with Theophile Obenga and sixty other people at the great temple of Abu Simbel, where Ramses sits in state, and heard Obenga say, “Ramses, we are your children!”Yet the past five hundred years have tested our wills and brought us in contact with an avaricious and aggressive culture that has sought toundermine the very basis of our humanity. It has been our resilience on the continent and in the Diaspora that has kept us strong. Like the palm that sways in the storm but does not break, we have taken the blows, the awful, brutal blows of colonialism and enslavement and survived. Yes, it is true that some of us have been broken, shocked by the attacks, injured in the mind, and stunted in our growth by the assaults on us, but for the most part our resilience has been noble. The European Slave Trade was not of African originOur record of fighting and resisting in every part of the globe has been the inspiration for other people of the world. The Native Americans lost an entire continent. This was the fate of the Blackfellows of Australia. This was to be the end of Africa, but it did not happen. Of course, the devastation of Africa in terms of human and material resources was immense. While I am on this subject, let me be clear that Africa was not responsible for its own devastation. The enslavement of Africans was not an initiative of Africans. No African states built ships to transport Africans across the oceans. No African state or kingdom ever insured fleets of ships for the slave trade. No African people ever used slavery as a principal mode of production. So we must not allow Europe to set the agenda for the discourse on the

Enslavement of our people by trying to minimize Europe’s role and maximize the role of Africans. Indeed, there were Africans, some verycolorful, who collaborated with the Europeans but they were never themajority nor yet the initiators of this evil business. There were Jews in the Second Great International European War who collaborated with Nazis and there were Africans who were police in the South African white regime government. But in neither case would we blame the collaborators for the initiative for these horrors. They were in many ways victims themselves.

Our nobility comes because we have been able to overcome the issues placed in front of us. The 21stcentury is the opening to the Africanrenaissance.Let us set our own termsPerhaps it is time for us to apply the Diaspora to our renaissance as an instrument, is it possible that we might examine our own cultures andlanguages for a revitalization of the continent and our lives? I know we can. I am sure we must. The reason some of us have so slavishly followed in the footsteps of the West is that we have not considered the possibility that our own cultures contain the seeds of another way to approach modernization, integration and revitalization. It is difficult to think this way given the career rewards handed to us by the organizations that matter in the Western world. The West has come to dictate the terms of our research, the content of what we study, and how we report that content. It must be reported to the West, as they say, the mainstream journals, literally meaning white Europeanjournals. This is a trap our best intellectuals must avoid with the assistance of the governments of Africa. If there must be advantages to scholarship in a material way, let Africa set the terms, let the governments of Africa establish the awards that will attract the best minds to work in the interest of Africa. Assuming a stance toward VictoryThere are several steps that we might take to dispel themisconceptions about the Diaspora. In the first place, we must assume an Afrocentric stance on everything that affects Africa. This means that we cannot assume that ideas promoted by non-Africans are universal, nor can we assume that they are neutral. Many ideas promoted from Europe particularly have been dangerous for African people. To take an Afrocentric position means that you center yourself and your culture in the center of history and then begin the process of reaching out to others from an intense knowledge of your own reality. A student of mine came to me to discuss Jesus Christ. He was a bright student, one whom I had come to appreciate for his humility, his intelligence in my classes, and his deep sincerity. I said to him, where are you from? He said, I am from Zimbabwe. I said to him, Oh, I lived in Zimbabwe. He told me where he was from in Zimbabwe and I said to him, Do you know Chaminuka? He said, who? I said, Chaminuka, the prophet. He was baffled and I could see the stress in his countenance. I said to him, young man, go and find out from your parents and elders about Chaminuka and when you return, let’s talk about Chaminuka and Jesus. Committing ourselves to Africa and African interests in theDiasporaI ask you, brothers and sisters, to interrogate all ideas that are non-African, not to dismiss them for being foreign but to see if they areconsistent with our goals and aims. All of us must learn to be the people of our ancestors, not the servants of international imperialist masters. This is the source of our victory and the revival of the glory that brings us together with each other.

We must talk and we must act. We must harmonize and we must be ready to create chaos in the lives of those who will seek to retain control over African people. Our intellectuals and politicians must not be allowed to abandon us to the nightmare of the imperialists who seek, even while we sleep, to re-gain control of Africa through the fundamentalism of anti-African religions. Let us remember the words of Tsegaye Gabre-Medhin, nearly twenty five years ago here in Dakar at the First Pre-Colloquium of the Third FESTAC. Gabre-Medhin said, “It is time that we let the African peoples and Africa’s Diaspora speak the dialogue of their living giant ancestors, to reconstitute their lost language, to school their children in the harmony of becoming one with humanity, with nature and with the cosmos, and before the nuclear precipice of the hobglobins’ culture should take us by surprise, to let the African people reason for themselves and to let our great living ancestors rekindle a new world cultural order in everyman.

An afrocentric ideology

What we need, and I am not the first to suggest this, is an ideology that centers our thinking on Africa itself. This is an Africa-centered perspective where we look into our own cultures and experiences in order to be able to look with better vision at te rest of the world. Afrocentricity is a quality of thought or action that allows the African person to view himself or herself as an agent and actor in human history, not simply as someone who is acted upon. It gives us a perspective from the subject place, not from the margins of being victims or being an object in someone else’s world. We are creators, originators, and sustainers of our ethics, values, and customs. We seek to replace no one; we seek only to be for ourselves as a way of being for the world. As minimum requirements we must accept the idea that:

* Classical African civilizations are necessary referent points and resources for Afrocentric concept formation and research and that an adequate understanding cannot take place without reference or organic connections made to classical African cultures.?The African world is wherever people declare themselves as Africans. This is true whether in Africa, Asia, the Americas, or the Caribbean.

* Africans are people who share the same consciousness(worldview/orientation), culture and physical qualities to those on someregion of Africa.
* Afrocentricity establishes a positive approach to all information and data
* Absence of evidence” is not necessarily “evidence of absence.”
* A necessary goal and outcome of Afrocentric research is emancipatory knowledge.
* Objective”, “objectivity”, and “universal” are artificial categories, which have little meaning in the real world because they equate by default to a collective European subjectivity supporting European particularism.Let us redefine ourselves for ourselves
* Assuming we all become Afrocentric we must see the Atlantic Ocean as the West African Sea and the Indian Ocean as the East African Sea. There is no real reason except assertion that the Europeans have called the ocean to the west of Africa, Atlantic, and that they and the Asians have called the ocean to the east of Africa, Indian. The continent of Africa is the largest land mass bordering these two oceans yet the intellectual authority of Africa has been so negligible that Europe has spoken in our name. Never again should we allow that to happen. Just a simple matter like when we say classical music we must mean our own classical music. European concert music must not assume the principal place in our pantheon of music. We must act like we are owners of ourselves before we can claim our birthright as Africans in the traditions of our ancestors. We must not allow others to define us as outside of history or the world. We must put ourselves firmly into our own experiences. Our political leaders must have good, strong, bold, and loyal intellectual guidance. Loyalty does not imply rubber stamping, but rather an intelligentsia that understand the threat to Africa, and is committed to Africa.

Five points to our approach

I believe that there are five important ideas in an Afrocentric approach to our African and Diasporan situation:
(1) we are subjects,
(2) we are agents,
(3) we build on our image,
(4) we claim African interests, and
(5) we share a consciousness of victory.

1. Subject – the place from which we view the world

2.Agent – self conscious and self-determining causal force

3.Image – ideal form or mode rooted in cultural perspective,perception and values

4. Interest –benefits, rights and just claims shared with otherhumans (life, freedom, justice, self-determination etc.)

5. A consciousness of victory – the awareness and recognition of African agency and capability; the rejection of collective self doubt, and the ability and courage to overcome challenges and transcend difficulties.

In the Diaspora we are often seen as running toward Africa while in Africa we are often seen as running toward Europe. In this curious activity we shall find each other and there shall be such a happy meeting of the children of Africa. We must not allow those who have for nearly five centuries been the engineers of our despair, the architects of ourdisorientation, and the designers of our miseducation, to continue theirassaults on our ancestors, traditions, morality, ethics, and values. If anything, we must resume a vanguard role in the political and moral leadership of the world. Left to those who have articulated a desire to rule the world through globalization, a new form of white racial supremacy, we will bemarginalized in the dust baskets of history by an ethically bankrupthegemonic culture. Pan-Africanism and the DiasporaTo claim to be a member of the Diaspora I think it is essential that one demonstrates a Pan African solidarity with the world African community, a desire for the revitalization of Africa, a consciousness of victory, and some accountability to the objectives of African renaissance. Any idea ofhomeland longing must be seen either in psychological, physical, spiritual, or economic terms. If you cannot return to Africa physically, you can return psychologically and economically. If you cannot return to Africa physically, you can return psychologically. If you cannot return to Africa physically, you can advance Africa’s cultural heritage. The least we can do is to stop disparaging the lives of our ancestors. You must make an Afrocentricresponse to all talk of the degradation of Africa. In l980 the great Cheikh Anta Diop told me something that I have never forgotten when in myyouthful exuberance I announced to him that I wanted to devote my career to the defense of Africa. He said, “Africa needs no defense; it only needs to be advanced. Go out and advance Africa.”

We have not begun to tap our power

While it is true that the largest mass movement of people from one continent to others was the movement of Africans to the Americas and the Caribbean, our struggle has been constant and consistent. We have never acquiesced in the separation from our motherland. More than four hundred million Africans now live in the Diaspora and our population is growing. Africa’s population is nearly 900 million. In Brazil, Africans comprise about 110 million people. There are millions of Africans in other South American countries, Peru, Venezuela, and Colombia, have sizable populations. In the United States of America there are 40 million Africans. The Caribbean has some 50 million black people. Mexico has about 100,000 Africans. Weknow that the combined populations of Africans in countries such as United Kingdom, France, Portugal, Belgium, Italy, Spain, Russia, Germany,Turkey, and Sweden is approximately 1, 000,000. Thus, people of African descent, including those scattered in Southwest and Southeast Asia, make up more than a billion Africans.

I hope that the following ideas might be included in anyrecommendations we make about the integration of the Diaspora and the Continent:1. Schools in Africa must include in their curricula information from the Diaspora. There is no reason why every African child should notknow Mae Jemison, the first black woman to fly in space, and Guion Bluford, and Arnaldo Tamayo, the first African men to fly in space, one from the United States and the other from Cuba.2. African nations should have persons in ministries whose job is tointerface with the Diaspora on every issue. If there is a need to build a road, a hospital, open a fishery, develop a telecommunication facility, there is no reason why African nations, even if they must deal with Western nations at the level of money, could not understand the issues better by discovering experts of African descent who would take a personal interest in the project.3. We cannot operate from weakness or the perception of weakness. We must all operate as if we are in charge of our achievement. 4. African leaders should have a precise knowledge of the Diasporan African communities. This would allow them to target thesecommunities for resources, ideas, concepts, and reciprocal political and economic relations.5. The right of Africans in the Diaspora to return is a legitimate issue for African governments. There is no reason why those who govern the lands of our ancestors should prevent those of us who were taken against our wills from our homeland from returning. This would be a major step in our reconciliation with each other. I like what Mario Azevedo says about the Diaspora as a concept for analysis. He is essentially concerned with theoretical work, but his point is important. He writes: “Instead of using concepts based on political relationships of hegemony—such as slavery, race, and colonialism—as the model to study black people, the Diaspora paradigm makes black people the focus and the subject of the study” (Azevedo, “Diaspora,” in Molefi Kete Asante and Ama Mazama,eds., Encyclopedia of Black Studies. Thousand Oaks, California: SagePublications). What Azevedo understands is that the old paradigm was built on the text of hegemony and the subtext of our subjugation. We were seen as secondary to the grand march of Europe in the history of the world. That time is over. We will not go into the 21stcentury as secondary on the stage of history. We will not abandon our place in human history to those who speak of civilization yet everywhere they go they brutalized the civilized. p>

Our commonalities are stronger than our differences

We will advance when we understand the international dimension to our communities, all of them with discreet histories and experiences, but all essentially African in outlook, objectives, ambitions, and ethics. Thehegemony of the West in all of its forms, whether capitalist or Marxist, Christian or Secular, socialist or globalist, has been to the advantage ofEurope at the expense of Africa. That is why I am suggesting a new, more powerful model, based on the idea of comparative examinations of people of African descent. We must advance the African world in all of itsinterlocking connections from an Afrocentric perspective. This means that we must depend upon ourselves. Do not believe that the World Bank, the International Monetary Fund, or Britain, France,Germany, or the United States want to see African states achieve economic parity with them. We will not be saved by grants and we cannot develop on handouts and restricted gifts. There will be no saviors from outside ofAfrica. Our actions must be based on analysis but we should have noparalysis by analysis. One of the ways ideas are destroyed in the West is by analysis. For example, we know that there may be a multiplicity ofDiasporas in one nation, as when you have Senegalese, Chadians, Malians, Algerians, and Togolese in France. They may even overlap with each other in different ways because of class, gender, ethnicity, relationship to theWest, and ideas of globalization. We can discover similarities anddissimilarities in our cultural and historical experiences knowing that this type of analysis would reveal more similarities than differences. Of course, more dissimilarities mean that we must abandon the comparative model. Most importantly, as we find similarities in cultural forms, we shouldpropose ways that our common political, social, and economic problems can be solved or resolved by looking at various other Diasporas. Expose false elements We must guard ourselves from false people who grin in our face and take our hospitality for innocence and our grace for stupidity. We must be aware of these lethal people. Our strength must come from an Afrocentric bond, stronger than religion because religion has often been used to divide us. There is nothing stronger than a collective commitment to the rise of the African spirit. Just as our ethnic experiences on the continent differ so do thediasporic experiences differ. Our environments are often different and the responses we have made in Brazil may be different from those we made in Jamaica or Cuba or Canada. Yet our similarities are grounded in the way we have sought to maintain our sanity in the face of insanity, by our search for harmony in the middle of political and social chaos. And also by the Pan Africanism and later the Afrocentricity that drives the idea of the Diaspora as a unit for analysis. Pan-Africanism was a diasporic innovation. Separated from thecontinent of origin, unable to control our own destinies, and assaulted on every side, we sought an organizing political instrument for collectiveaction. Thus, Pan Africanism was born to bring us together to struggle for economic, social, and political rights in the Diaspora and on the continent. Pan Africanism allowed us to attack colonialism in Africa and theCaribbean, discrimination in the United States, assimilationism in Brazil, and to promote the unification of black people, particularly those living on the continent. To the African leaders I make a particular plea. I ask you to give us leadership in the quest for true liberation. With your input, your action, your determination, Africa and the Diaspora will achieve historic successes. We need advocates for our cause and there are no greater advocates than our leaders. Up! You mighty people!I am ready to see us establish ourselves at the center of the world stage. I am ready to see us create an integrated African world where the ideas, energies, and concepts that have made us creative, resilient, and

capable are used for moral and political leadership. I am ready to see us cast aside all neuroses that are associated with the legacy of colonialism,discrimination, and enslavement. I am ready to see us accept our culture, as a heritage to be shaped and molded, rather than baggage to be thrown to theside. I am ready to see us seize the intellectual initiatives for our owndestiny.

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