As a political, social, and cultural ideology, Pan-Africanism has been a complex movement attempting to ameliorate the dehumanizing effects of "the global Eurocentric colonial/modern capitalist model of power," which Anibal Quijano (2000) refers to as "the coloniality of power." The destructive forces of the coloniality of power--beginning with the transatlantic slave trade--that led to the dispersal and displacement of millions of Africans subsequently facilitated the creation of Pan-African political and cultural consciousness. Thus, this dissertation examines diverse articulations of Pan-African politics of cultural struggle as a response to racist and sexist oppression and economic exploitation of Afro-descendants. I am specifically interested in the formation of international politico-cultural movements, such as the Black Arts movement, Négritude, and the Pan-African Cultural Revolution and their ideological alignments to political liberation struggles for the emancipation of people of African descent. With varying degrees of revolutionary commitment, intellectuals in each of these movements utilized literary and cultural production to raise the political consciousness of Africans and Afro-descendants to combat forces that oppressed their communities. To demonstrate this, my dissertation historicizes and analyzes the numerous Pan-African festivals, congresses, and conferences, which occurred between 1965 and 1977, while interrogating the specific manifestations of "translocal" contacts and linkages between movement intellectuals. I chose to focus on these years because they roughly correspond with the historical time period known as the Black Arts movement in North America (1965-1975), which had a vibrant, yet understudied Pan-African worldview. Moreover, while Pan-Africanism gained considerable traction after World War II, it was particularly between 1966 and 1977 that intellectuals aligned with Négritude and Pan- African Marxism competed for ideological hegemony of the movement on the African continent and in the African Diaspora.

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No description available.

A la suite du Congrès panafricain de Manchester (octobre 1945), puis de son indépendance en mars 1957, le Ghana a été jusqu'en 1966 le centre de dynamiques transnationales trouvant leur origine dans la transformation sociale et politique de l'espace franco-africain. Considérant que l'indépendance du Ghana était liée à la libération totale du continent africain, Kwame Nkrumah a travaillé à construire la jeune nation africaine en tant que porte-drapeau du panafricanisme et embryon d'une union d'États africains indépendants et affranchis des cadres hérités de la période coloniale. C'est dans ce but qu'il a tissé un réseau d'alliances politiques et accueilli nombre de militants et intellectuels francophones qui ont contribué à nourrir une réflexion sur la transformation des empires, le panafricanisme, le néo-colonialisme, la lutte armée et la Révolution africaine. La construction d'un appareil de propagande à même de produire et de diffuser un imaginaire panafricain mobilisateur tant à l'intérieur qu'à l'extérieur du pays a été l'une des principales réalisations de l'époque. Dans le même temps, de grandes difficultés ont été rencontrées dans l'organisation politique des populations migrantes originaires de l’espace franco-africain et résidant au Ghana. Devenu un carrefour de la Révolution africaine, le Ghana a été progressivement amené à devenir un laboratoire où se discutaient et se construisaient une praxis et une idéologie reposant sur l'analyse des conditions politiques issues des indépendances africaines. La jeune nation a ainsi offert un lieu favorable à l'observation et l'étude du croisement des dynamiques qui ont traversé les anciens empires britannique et français. / Following the Pan-African Congress in Manchester in October 1945 and then its independence in March 1957, until 1966, Ghana became the center of transnational dynamics, which had their roots in the social and political transformation of French Africa. Convinced that the independence of Ghana was linked to the total liberation of the African continent, Kwame Nkrumah worked towards building this young African nation as a standard bearer of Pan-Africanism and as the nucleus of a union of independent African States, which would be freed from the structures inherited from the colonial period. To this end, Ghana formed a number of political alliances, and provided shelter and work for many francophone militants and intellectuals who, in turn, contributed to the reflex ions on the transformation of empires, Pan-Africanism, neo-colonialism, armed struggle and the African Revolution. The establishment of a propaganda machine able to produce and to widen a Pan-African imagined community in order to mobilise inside as well as outside Ghana was one of the main realizations of the period. Meanwhile, there were great difficulties regarding the political organization of the migrant populations coming from French Africa and living in Ghana. As a crossroads of the African Revolution, Ghana was progressively pushed to become a testing ground where a praxis and an ideology based upon an analysis of the political conditions coming from the newly independent African states were being discussed and built. The young nation proved to be a place where the intersection of the dynamics, which crossed both the former French and British empires, can be observed and studied.

Cette thèse revisite l’histoire du projet panafricaniste, en s’inscrivant dans la dynamique intellectuelle actuelle qui, face à la mondialisation, vise à proposer des réponses adaptées aux problèmes politiques et économiques des nations africaines. Elle présente et analyse les personnalités et les grandes idées et courants idéologiques qui ont traversé cette histoire, mais elle se focalise tout particulièrement sur Julius Nyerere (1922-1999), grand panafricaniste dont le parcours et les idées demeurent dans l’ombre. Elle montre aussi comment, dans le contexte africain actuel de crise de leadership, ces idées peuvent s’insérer dans un renouveau panafricaniste. Cette thèse n’est cependant ni une étude de la politique mené par Nyerere en Tanzanie entre 1960 et 1985 ni une nouvelle histoire du panafricanisme. Elle participe simplement à la réflexion pour l’élaboration d’une politique panafricaniste globale, qui pourrait permettre de répondre aux enjeux socioéconomiques qui mobilisent les militants et les théoriciens panafricanistes en Afrique et au sein de la Diaspora. Cette réflexion s’appuie sur l’analyse d’un programme concret de solidarité panafricaniste transatlantique conçu par une association afro-américaine dénommé Pan-African Skills Project au début des années 1970 à partir de la vision de Julius Nyerere pour soutenir les efforts de ce dernier en matière de développement dans le cadre de la Tanzanie. / This dissertation revisits the history of the pan-Africanist project within the scope of the current intellectual trend, whose aim is to find appropriate solutions to tackle the problems of African nations in the globalized economy of today. It presents some African political figures whose ideas have shaped the history of Pan-Africanism while focusing more particularly on the theories of Julius Nyerere (1922-1999), a great pan-Africanist still out of the limelight. It also demonstrates how in the context of the current leadership crisis in Africa these ideas can contribute to a revival of Pan-Africanism. This dissertation however is neither a study of the policies implemented by Nyerere in Tanzania between 1960 and 1985 nor a rewriting of the history of Pan-Africanism itself. Its only aim is to contribute to the ongoing intellectual movement of activists and theorists of Pan-Africanism who are committed to building a comprehensive pan-Africanist policy. This study is based on the analysis of a programme of concrete transatlantic pan-Africanist solidarity designed by an Afro-American association named Pan-African Sills Project in the early 1970 relying on the vision of Julius Nyerere in order to support his efforts for the development of Tanzania.

Abstract not available. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2000.

Thesis (M.A.)--University of Toronto, 2005.

In 1996, Zimbabwean graphic designer Chaz Maviyane-Davies created a set of human rights posters which represent several articles of the Universal Declaration of Human Rights, from what he calls an “African perspective”. In this study I investigate how Maviyane-Davies has constructed ‘African-ness’ and probe what he refers to as the “alternative aesthetic” that he is trying to create. I use a visual social semiotic approach to examine the discourses he draws on to re-image and re-imagine Africa and Africans in a manner that contests the stereotypical representations found in political, news and economic discourses about Africa, paying particular attention to the ways he uses images of the body. My analysis of the posters shows how complex and difficult it can be to contest regimes of representation that work to fix racialised and derogatory meanings. In response to the pejorative stereotypes of the black body, Maviyane-Davies uses images of strong, healthy, and magnificent people (mostly men) to construct a more affirmative representation of Africa and Africans. Significantly, he draws on sports, touristic, traditional and hegemonic discourses of masculinity in an attempt to expand the complexity and range of possible representations of African-ness. In so doing he runs the risk of reproducing many of the stereotypes that sustain not only the racialised and gendered (masculinist) representations of Africa, but also a sentimentalisation and romanticisation of a place, a people and their traditions. Apart from women in prominent positions, other conspicuous absences from these images include white people and hegemonic references to Western modernity. I do not believe he is discarding whites and modernity as un-African, but is rejecting the naturalisation of whiteness as standing in for humanity, and particular icons of Western modernity as significations of ‘modernity’ itself

GOMES, Fábio Florenço. Pan-africanismo, historiografia e educação: experiências em Cabo Verde e no Brasil. 2014. 268f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2014. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2015-03-11T17:08:39Z No. of bitstreams: 1 2014_dis_ffgomes.pdf: 3265309 bytes, checksum: 8c79e4076c4bf55f21c3273738ad9534 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2015-03-13T15:49:30Z (GMT) No. of bitstreams: 1 2014_dis_ffgomes.pdf: 3265309 bytes, checksum: 8c79e4076c4bf55f21c3273738ad9534 (MD5) / Made available in DSpace on 2015-03-13T15:49:30Z (GMT). No. of bitstreams: 1 2014_dis_ffgomes.pdf: 3265309 bytes, checksum: 8c79e4076c4bf55f21c3273738ad9534 (MD5) Previous issue date: 2014 / This research intends to confront the theoretical and the conceptual proposals of the textbook General History of Africa, published by UNESCO, as well as the locations of the ancient Classic African civilizations in the syllabi of the textbooks adopted in History classes of mediumschools in Brazil and secondary schools in Cape Verde. The general objective is to investigate the relationship between the methodology and African antiquity in the textbooks General History of Africa I and II, published by UNESCO It also analyses what is taught about Africa in Ancient Human History. The specific objectives are 1) to build a historical and social approach to teach about África General History based on Pan-Africanism and Historical Knowledge; 2) to identify the location of Ancient Africa in History in the curriculums and textbooks adopted in public schools in Fortaleza (Brazil) and in Santiago Island (Cape Verde); The theoretical background of this research is based on authors such as ZERBO (1972-2010), DIOP (1954-2010), RODNEY (1975-1980), CABRAL (1978), CUNHA (2006), MONIZ (2009), ASANTE (1989), ANJOS (2002), NASCIMENTO (2001), UNESCO (2009-2011), among other scholars devoted to the study of Ancient Africa and its methodology, social movements, Pan-Africanism, Ancient Africa and Education. The methodology adopted is a case study conducted through quantitative analysis of textbooks and syllabi, as well as interviews with teachers. The instruments employed for data collection are a bibliographical research, analysis of documents, and semi-structured interviews with teachers. In order to record the research data, a field journal and audio recordings have been used. After that, preliminary conclusions of the research are presented, even though the findings during the field work are still being systematized. However, by then it is already possible to affirm that the geographical locations, the settlements, and the legacy of the ancient classic African civilizations are dealt with under the same Eurocentric principles present in other textbooks and syllabi adopted in fundamental schools in Brazil and in secondary schools in Cape Verde. The political and ideological apology of the mixture of races exerts influence in the formation of identity, educational background and professional attitude of History teachers in Brazil and in Cape Verde. There is also a shortage of materials in the libraries of the institutions visited. Moreover, the textbooks General History of Africa I and II and The Pedagogical Use of General History of África (both published by UNESCO) are neither well-known nor widely adopted in Cape Verde or in Brazil. These factors point at 1) the lack of knowledge and interest, as well as at the conflict of students with African History, its culture and identity; 2) the need to teach and to write textbooks which are minimally based on the awareness, on the heritage and on the African regional integration. / A pesquisa transcrita nesta dissertação está inserida na linha de Movimentos Sociais, Educação Popular e Escola, e no Eixo Sociopoética, Cultura e Relações Étnico-raciais do Programa de Pós Graduação da Faculdade de Educação da Universidade Federal do Ceará. A problemática da investigação é confronto entre propostas teóricas e conceituais da História Geral da África (UNESCO), e a localização das civilizações africanas da Antiguidade em programas e livros didáticos de História no Ensino Médio (Brasil) e no Ensino Secundário (Cabo Verde). O objetivo geral é investigar a relação entre metodologia e antiguidade africana propostas pelos Livros 1 e 2 da História Geral da África (UNESCO) e o que se é ensinado nas salas de aula sobre a África na História Antiga da Humanidade. Os objetivos específicos são: 1) construir uma abordagem histórica e social sobre a História Geral da África a partir do Pan-africanismo e de seus referenciais intelectuais, políticos e institucionais das décadas de 1950 e 1970; 2) Identificar a localização de civilizações da antiguidade africana em programas e livros didáticos de história utilizados em escolas públicas da cidade de Fortaleza (Brasil) e da Ilha de Santiago (Cabo Verde); 3) Propor elementos para superação de problemas e valorização das potencialidades comuns ao Brasil e Cabo Verde. Nossa base teórica concentra-se em autores como ZERBO (1972-2010), DIOP (1954-2010), RODNEY (1975-1980), CABRAL (1978), CUNHA (2006), MONIZ (2009), ASANTE (1989), ANJOS (2002), NASCIMENTO (2001), UNESCO (2009-2011) entre outros pesquisadores que possuem como principais campos de estudo a História da África, metodologia, movimentos sociais, Pan-africanismo, antiguidade africana e educação. Trata-se de um estudo de caso efetivado através de uma abordagem qualitativa, tendo como análise livros didáticos, programas de história e o diálogo com professores. Os instrumentos utilizados para a coleta de dados resumem-se a pesquisa bibliográfica, análise documental e entrevista semiestruturada com professores. Para registrar dados da pesquisa utilizamos caderno de campo e gravação em áudio. Neste momento apresentamos conclusões preliminares da pesquisa, uma vez que o achado durante o trabalho de campo encontra-se em processo de sistematização. Entretanto, é possível asseverar que: 1) atualmente a localização geográfica, o povoamento e o legado das civilizações africanas na Antiguidade estão sob os mesmos princípios eurocêntricos em materiais didáticos e programas de história no Ensino Médio (Brasil) e Ensino Secundário (Cabo Verde); 2) há falta de materiais nos acervos das instituições visitadas, a História Geral da África (UNESCO) e 3) o Uso Pedagógico da História Geral da África (UNESCO) são pouco conhecidos e utilizados em programas e livros didáticos em Cabo Verde e no Brasil; Este conjunto de fatores aponta para: o desconhecimento, a falta de interesse e o conflito de estudantes com a história da África, sua cultura e identidade; o ensino de história da África e a elaboração de livros didáticos devem ter como bases mínimas a conscientização, a educação patrimonial e a integração regional entre países africanos e da diáspora.

[pt] A produção da banda Chico Science e Nação Zumbi ao longo dos anos 1990 marcou de maneira distinta o movimento manguebeat. A crítica social a questões referentes ao cotidiano de Recife e sua periferia, além da incorporação de elementos de cultura negra de herança africana, recuperam em parte essa marca indelével da produção cultural e musical da banda. Elegemos a perspectiva marxista e dirigimos nosso olhar a um interlocutor bastante vivo para os mangueboys à época, Josué de Castro, para analisar tal crítica de fundo social e político a partir de algumas composições musicais Em mesmo sentido, procuramos apreender a diáspora africana e as músicas do Atlântico Negro como forma de estabelecer o debate sobre questão racial que ultrapassa a produção cultural objetiva daqueles mangueboys e se estende ao cotidiano, ao vocabulário e as experiências dos mesmos. / [en] The musical production of Chico Science and Nação Zumbi during the 90 s was to important to manguebeat movement. The social criticism and daily issues regarding the city of Recife and periphery, besides the incorporation of black culture and african heritage elements, compose the distinct mark of the band musical and cultural production. We select Marxism and bring back an important interlocutor to mangueboys in 1990, Josué de Castro, to analyze the political and social criticism by some songs. In the same direction, the african diaspora and the sounds of Black Atlantic was to value as long as formed the debate of racial issue that is more the objective cultural performance oh the band. This debate also formed the daily of mangueboys, them vocabulary and them experiences.