Africanism

“I am of the African race, and in the colour which is natural to them of the deepest dye; and it is under a sense of the most profound gratitude to the Supreme Ruler of the Universe. –By Benjamin Banneker

Both human differences and human commonalities are factors in the equation of the new man/woman. It is universal fact that the uniqueness of every race is palpable. It serves as one of the most popular basis of distinguishing similarities and differences of the ones from the others. More often than not, characteristics are the reference of people to identify an individual or group of individuals among the multi-faceted modern societies at the moment. Regardless of physical features like body type, colors of the skin, eyes, hair and others, there are more common attributes inherent to a particular race. Language, values, beliefs, religion, and the overall culture serve as innate characteristics. In various situations, only the similar individual recognizes particular attribute(s) and identifies him/her self as alike being or belongs to that race and constitutes the particular attribute. This case is observable to Africans and also the rest of the world’s broad classification of races.

Africanism, according to the McArthur (1998), is an African usage, style, or way of thought. The Oxford American College Dictionary (2006) defines it as ‘a feature of language or culture regarded as characteristically African’ and ‘the belief that black Africans and their culture should predominate in Africa’. In general essence, Africanism pertains to the characteristics of African civilization and its people that can be traced through collective practices and institutions present in the African ethnic populations. Although there is a variety of people and cultures in Africa, certain cultural phenomena appear to be common among traditional African people. Proverbs provide excellent insights into the commonalities (Smitherman, 2000). Among the examples of commonalities that that bind African people together are: high sense of an essentially spirit-dominated universe, the concept of natural harmony among creation, wisdom from elderly, and many others that could be seen in Mazrui’s documentary – The African (1986) and other publications.

In disagreement, Africanism is always been equated to physical description particularly on color – the Negro (or Black). Kanneh (1998) provided a comprehensive description on what it means to be Black in Africa and African diasporas. The argument of this book has grown out of an attempt to formulate what it means to be Black in the twentieth century. This book is a response to the ancient basis of complexion as defining factor on who a person is or what race he/she belongs. Another proponent of Africanism, Ali Mazrui (1999) documented the African ideologies, human knowledge, cultural revolution, and intercontinental and national identity among the African territories. There is much more to know about Africa, its history, and overall understanding. In my opinion, I must say that Africanism is not only limited to what is perceivable by the naked eye. Human identity, like the African is a product of nature’s unabridged course. Their culture, traditions, and daily practices that differentiate them to the rest of the world are products of the rich history, early civilizations, existential experiences, and innate humanness. The world, I suppose must learn to accept the individuality of every human as well as the concept of respect in every person. Generally, there is no attempt made to codify the commonalities which cut ’cross generational, regional, socio-educational, and even sexual position. In conclusion, I will quote Brady’s (no date), “We are determined to see our cultural differences as insurmountable even though we have a shared heritage. The core of this uncertainty and divisiveness is ignorance”. Thus, Africanism is not just a contextual term, it is indeed an essential word that answers the what, why, where, who, when and how on the topics of Africa – its people and all.

Bibliography

—. (2006). The Oxford American College Dictionary.

Brady, V. (no date). Black Hispanics: The Ties that Bind. Retrieved November 24, 2010 from http://www.centropr.org/journal/out-of-print%20downloads/VolII_%20No3_%20Spring1988/BlackHispanics-Vivian%20Brady.pdf.

Kanneh, K. (1998). African Identities: Race, Nation, and Culture in Ethnography, Pan-Africanism, and Black Literatures. London: Routledge.

Mazrui. A. A. (1999). Islamic and Western Values. Retrieved November 24, 2010  from http://www.alhewar.com/AliMazrui.htm.

McArthur, T. (1998). Concise Oxford Companion to the English Language. London: Oxford University Press.

Smitherman, G. (2000). Talkin That Talk: Language, Culture, and Education in African America. New York: Routledge.