As the summer of 2022 advances another August Monday - Emancipation Day - beckons. Regrettably, very little effort is made nowadays to appreciate the roots of the holiday. Instead, more time is given to picnics, drinking and dancing over any attention to Pan Africanism, emancipation of Africans or the role of our British heritage in our forward march. Such reflection was inspired by a portrait of Marcus Garvey in full regalia which I pored over recently.
When one looks at the sepia tinted photos of a uniformed Marcus Garvey, the pre-eminent Pan Africanist of the modern era, one is struck by the stark resemblance to the British governors he would have seen, or read of, during his Jamaican childhood. With his plumed and cocked beaver hat, ivory handled sword, medals, and Sam Brown belt; he wore the accoutrement of a British Empire from whose bosom his formative ideas were derived. A dignified man, proud of his African ancestry, Garvey nonetheless adopted a discourse grounded in the hierarchy he would have been taught as a child; that of "nobility" - knights of the Nile, dukes of the Niger and Uganda; knights of Ethiopia, duchesses, etc. In essence, Garvey’s philosophical template owed more to his British heritage, as any memory of Africa and African organization, philosophy, hierarchy and heritage would have been lost in the cruel Middle Passage and the hundreds of years of colonialism and slavery visited on those in the Americas of African descent.
It must be noted that British nationalism rose to its apex during the Victorian era. Many non-Europeans were affected and/or inspired by it; some in ways unexpected. It was during that era that that many of the early Pan Africanists were born. Men like Henry Sylvester Williams, the Trinidadian barrister who organized the first Pan African Congress in London in 1900, was born in 1869. Noted Trinidadian Pan Africanist George Padmore was born in 1902; Garvey was born in 1887; Dr. W.E.B. Dubois, himself of Caribbean heritage (his father was Haitian) was born in 1868. The late 1890s was a time of rising nationalism, and black resentment at the degradation of Africa and its carving-up by European powers during the Berlin Conference of 1884-85. Dominican nationalists such a J.B. Charles, George James Christian, C.A. Rawle and J.R. Ralph Casimir were all born during the Victorian era, or warmed by its embers, sufficient to have been inspired to claim a sense of equality and humanity, which racial prejudice had denied them. These early Pan Africanist provided a base for the likes of Dr. Edward Scobie, Dr. Walter Rodney, Prime Minister Roosevelt “Rosie” Douglas and others who came later.
In reviewing the historical record one finds that many of the Pan Africanists, or leaders who inspired black empowerment in the Caribbean, had a relationship to British military heritage or were grounded in its most advanced scholarship. For instance, in 1918, the British West Indian Regiment (BWIR) soldiers who mutinied at Taranto, Italy over the racist treatment meted out to them by some of their officers, formed the Caribbean League to “struggle for Caribbean independence and the rights of the black man.” At the onset of World War I in 1914, the West Indian soldiers had enlisted to fight and die for “king and country” amidst much patriotic zeal. Their military bearing, aroused nationalist perspective, and method of organization owed much to the military British culture of which they believed they belonged. When they confronted racism, their military training and organizational wherewithal sharpened their resistance. Later, many of the BWIR veterans became leaders in Garvey’s Universal Negro Improvement Association; the most formidable international African organization, to date. In 1932, UNIA organizer J.R. Ralph Casimir was the secretary to the Caribbean Conference held in Dominica. That conference aimed at the same objectives sought by the Caribbean League formed by the BWIR soldiers at Taranto in 1918, to include universal adult suffrage and an end to Crown Colony rule.
In a photo taken of the attendees who represented most of the Caribbean, a stern faced Captain Arthur Cipriani is shown in the front row at center. Cipriani, a white Trinidadian and a leader in the BWIR during World War I, had returned to Trinidad and formed the Trinidad Workingman’s Association and the Trinidad Labour Party-a socialist group. Despite his class and racial origins, he had thrown himself into the struggles for racial justice and the uplift of the black working class in Trinidad. Legendary trade union leader, Tubal Uriah “Buzz” Butler was also a British West Indian Regiment soldier and World War I veteran. Upon his return form the war he became an early protégé of Cipriani. Butler’s early union activities built a solid backing among Trinidad’s oil workers and made for many African descended Trinidadians to access a better quality of life. Cipriani and Butler’s efforts are commonly seen as precursors to Trinidad’s independence movement led by Dr. Eric Williams in the 1950s. In Jamaica, British Army World War I veteran Norman Washington Manleywho was awarded the Military Medal for bravery used his skills as an attorney to represent striking dock and agricultural workers during the 1938 labour riots. He later founded the socialist Peoples National Party. While the purveyors of British nationalism may never have intended it, that projection of British martial bearing, pride of place and honor, was imbibed by the most visionary and noble descendants of Africa, who turned it to their own ends.
The linkages between those who sought our freedom and the intellectual and military structures of the British Empire are quite obvious and profound. It is not to say that - left to their own devices - African people would not have struggled for freedom. Indeed, Africans never submitted to the whip and were continuously smoldering and revolting against colonial tyranny in ways big and small. Rather, it is to admit that – for all its brutality - the very sinew of the British Empire was possessed of a degree of humanity and opportunity which sped change for the sons and daughters of Africa. Changes in that empire in turn wrought changes in the French, Spanish and Portuguese empires, which benefited Africa and African descended people on a whole. It was for that reason that these apostles of racial pride and/or Afrocentricity had a distinct philosophical imprint born of British pride and heritage; and a belief in equality and “can do.” Therefore, we must make a conscious effort to revisit and credit that British heritage when Pan Africanism is studied.
It was not by accident that the first Pan African Conference took place in London either. For while Britain had been a leader in colonial expansion and slavery, the Anglo Saxon culture was itself possessed of a radical democratic strand. It was that reaching for greater freedoms which gave birth to the Magna Carta in 1215, a major step on the path toward constitutional rule of law. The Magna Carta also established certain rights of citizenship, to include the right to be free from unlawful imprisonment; ie. the right of Habeas Corpus. The spirit of the Magna Carta impelled the English peasant rebel leader Wat Tyler and the Levellers movement which fought the tyranny of the feudal lords. It was that spirit which later favored the existence of white abolitionists such as William Wilberforce, Thomas Clarkson, Granville Sharp, Zachary Macaulay, Thomas Fowell Buxton, all of whom agitated for an end to the slave trade and slavery. Their efforts even penetrated popular culture of the day and inspired the abolitionists to craft the Wedgewood Cameo; said to be the first logo in history used to publicize a campaign. History records no other anti-slavery campaign in any other country which took on so many forms in literature, poetry, popular crafts; protest rallies and parliamentary meetings and mass action. Often, in the heat of the independence and Pan African movement, many have sought to discard and or deny any role for our British heritage and how it has shaped our sense of humanity or national liberation ethic. However, an honest re-appraisal of that British heritage evinces that while it often condoned, and was propelled by ideas of racial supremacy, there were those indigenous to Britain or the Anglo Saxon tradition who opposed such a philosophy. In such opposition, they were of transcendental service to all mankind and expanded the humanistic reach inherent to those who favor freedom over tyranny. Many, like John Brown of Harpers Ferry, were willing to commit their whole lives to the equality of all mankind. In that vein, many may not know that the US national hymn, The Battle Hymn of the Republic, owes its melody to John Brown of Harpers Ferry.
Therefore there is no sense in creating fairy tales beyond the rightful glory of the Ashanti Kingdom or Timbuktu. Indeed that Timbuktu (so often derided in Western popular culture as some “dark faraway place”) was shining beacon of learning when much of Europe did not share its advances, needs be known. However, what is more important is that we study, appreciate and emulate whatever were the noble tools, methodologies and institutions which made Britain great and took the West beyond those civilizations they met and vanquished in Africa and other places. And that we do so, without treating or making peace with the barbarism which was visited on our own kind. In so doing we should never be so ethnocentric or colored by prejudice to deny British commercial prowess, adminstrative efficiency, scientific depth, rule of law principles, institution building and superior military organization, tactics and strategy. Or, indeed, British humanity. In so doing, we emulate and honor the best in our British heritage, wisely dispensing with those discredited facets which sought to deny the humanity of our African origins.
As descendants of Africans or formerly colonized peoples, we must accept that when Western colonialists came we were not equipped to resist—though fiercely resist we did. We were mostly disunited by tribe and clan, where our science and military capacity did not match that of the cannon and musketry arrayed against our ancestors. Our nation-state formation was mostly non-existent and so unified effort was lacking. As stated by historian Daniel R. Headrick:
Each stage of imperialism involved certain key technologies: Thus the gunboat, created for the East India Company, assured the British victory in the Opium War; quinine prophylaxis enable Eurpoeans to survive in tropical Africa; and sophisticated weapons gave Europeans an overwherlming advantage over Africans. Later, improved transportation and communication systems-e.g. steamship lines, submarine cables, and colonial railroads-consolidated economic exploitation of the colonies.
It was for that reason that Ethiopian Emperor Menelik of Showa focused on acquiring the tools of European military superiority and learning. His march 1, 1896 defeat of the Italians at the battle of Adowa proved that acquisition of European weapons and organizational systems had to be a priority where independence and progress was sought and/or to be strengthened. Indeed Emperor Selassie, a founder of the Organization of African Unity which was headquartered in Ethiopia’s capital Addis Ababa, sought out British know how in bettering education and administration to the benefit of his people. He continued such modernization, to include the establishment of Air Ethiopia and the Ethiopian pilot school in 1945 in partnership with the U.S. airline, Transworld Airlines (TWA). Today Air Ethiopia is considered one of the best airlines in the world and its training school educates most African pilots. Emperor Selassie also unified warring tribes and religious sects, established one of the most modern universities in black Africa, introduced a mint and national currency, and developed Ethiopia’s army into subsaharan Africa’s most powerful for a considerable period. All the while sending his best students to mainly Western universities so as to have them return to develop Ethiopia.
Sadly, some in the Rastafarian movement, who espouse Pan Africanism, took a detour away from such an embrace of science and universal success principles, when they resorted to grass skirts and coconut shell knives in 1970s Dominica. In other places some who wear dreadlocks - as if they are Rastafarians - have become associated with a criminal dope peddling underclass which work a disservice to the noble principles true admirers of Emperor Selassie espouse. Their understandable indignation at the evils of colonialism and slavery caused them to reject modernization and learning, while indulging in the mind-numbing abuse of marijuana; a practice never promoted by Emperor Selassie himself. Today the land grant given by Emperor Selassie I to Africans in the West at Shashamane Ethiopia is under threat of reclamation by the Ethiopian governmment. While there are some farms, guest houses and schools at Shashamane, the level of industry and advanced productivity desired by the originators of the idea, has not materialized. The grave concerns of the sustainability of the Shashamane project, the only community of significance of repatriated Africans from the West in Africa, can be gleaned from this internet posting by a Rastafarian. Titled “Shashamane Land Grant Report” There is no date or author given for this piece from the www.rastaites.com website, which I quote in pertinent part:
“The key to the attainment of any Goal lies in Ones ability to learn to direct One’s objectives towards clearly defined ends and to pursue them in an orderly, rationale and co-ordinated fashion.”
I and I cannot complain, there are limited opportunities in Shashamane, but there is still scope for development. I and I need to build a University College, that would incorporate the highest levels of intellectual pursuit and research. There is immediate need for a high school and Technical College . A Herbal Research Centre, Oil Processing factories, for edible oils, and Essentiual Oils. I and I need to build a clothes Manufacturing factories, both in knitwear and textile. I and I need to get involved in ceramics, similarly full fledged food processing plants will also have to be set up….The Clinic that has been started must be completed. These are the objective Realities that can sustain economic stability and ensure employment for I and I people .. The highest levels of diplomatic ability has to be activated to negotiate I and I Selves through the corridors of the System, I and I cannot be dumb or lacking, the TALKING must be over. (sic).
The poignant call by “I and I” speaks great truths about the need for industry and the imperative of going beyond “talking.” However, he does not honestly state why the returnees have not fared well. While the natives and government in the Shashamane area may be less welcoming in the post-Selassie era, what have the Rastafarians of the Shashamane settlement done? Have they allied with historically black colleges in the United States, or elsewhere, or other non-Rastafarian Africans in the Diaspora to make Shashamane a beacon for progress? The institutions sought above can be built in any Rastafarian or African community in the West; one need not wait for repatriation to do so. There is no need for delay. Indeed, to start wherever one resides is a good practice in which to engage, before the journey to Africa commences. The Irish, Jewish, Korean and Chinese Diaspora communities worldwide have often been the source of much nationalist agitation, economic vitality and drive. The Jews, whatever one may think of the Israel-Palestinian conflict today, established the kibbutz system for cooperative industry which sustained their pre-independence communities in Palestine during the 1930s and 1940s with advanced techniques. The kibbutz system became famous as it served to enhance the fortunes of their people and made for the survival of Israel in its 1947-1948 independence struggle. We are well advised to take heed of the institution building experiences of those other cultures which were able to overcome the ravages of racism and colonial occupation. Let us then keenly observe, learn, and then execute on that which will assist our rise.
Wisely, in some Rastafarian communities, that building has already begun. Apart from such delay, however, there is another factor inhibiting progress. It is obvious from any cursory observation of communities associated with the tenets of Rastafarianism, that the use of marijuana may well be the reason why objectives are not pursued in an “orderly, rational and coordinated fashion.” While receiving an award on behalf of my law firm from the Rastafarian based Habesha Community “Black to Your Roots” program in 2006, I took pains to remind the assembly of the noble cause of Pan Africanism espoused by the Emperor. However, with some concern at the reception I would receive, I stated: Unless the community does not disassociate itself from the use and/or abuse of mind altering substances, then they will continue to under-perform. The pursuit of the noble objectives of building schools and factories cited by the writer can be successful. But there must be clear-headed focus on learning, acquisition of technology and the building of alliances. The use of banned and/or mind altering substances which dull initiative and negatively impact ones health, is a drag on the Rastafarian community and will continue to inhibit its development mission such as noted above. Alliances are necessary in any kind of progress, but which community desires an alliance with another perceived as unproductive?
The writer wrote of the same vision favored by Emperor Selassie. Sadly communities of color everywhere, like those at Shashamane, will meet with the same setbacks continually suffered by those who have internalized and manifest a defeatist outlook-even where their words speak of pride and glory. Such an outlook finds solace in behavorial patterns which favor the abuse of drugs and/or alcohol, an unwillingness to effect good study habits, an unwillingness to commit to institution building, a disdain for success among our own kind, and a lack of commitment to building business networks. We disregard our history of successful struggle, where many fail to engage in worthy enterprise or graduate from schools and universities. What homage do we pay to our heroes, alive or dead, where they opened doors to greater opportunities? What salute do we offer to honor the efforts of legendary leaders such as Dr. Eric Williams, Edward Oliver LeBlanc, Norman Washington Manley, Booker-T Washington, Thurgood Marshall, Martin Luther King, Jr., Nelson Mandela, Jr. - or Haile Selassie for that matter? Not much tribute is realized, where we fail to work unceasingly to perpetuate their noble legacy.
The settlers at Shashamane are yet to make their project a beacon of productivity and learning as the Emperor would have desired. Had they done so, the Ethiopian and other African governments would be actively courting Rastafarians to invest in Africa. However, such is not the case. I trust there is still time for a change of approach. For such a change to occur, all involved must make a frank assessment of “objective reality.” As shown by cultural icons such as Bob Marley, Nasio Fontaine and Delmance “Rasmo” Moses who have been cheerleaders for progress, justice and human rights, Pan Africanism must have a positive purpose in deed not merely words. Both Marley, Fontaine and Moses have pursued learning and were/are prolific artists. Marley’s first objective, once he earned sufficient income, was to purchase his own record press “Tuff Gong” and so avoid exploitation. Many who espouse Rastafarianism now avoid marijuana, are diligent about education, make a living in the arts and craft industry or professions, while pursuing a healthy vegetarian lifestyle. They need to be emulated. Pan Africanism then is pointless without an absolute focus on entrepeneurship, productivity, discipline and learning.
It must be stressed that there is no betrayal or error where one embraces universal success principles such as: unified effort, institution building, rule of law and the equitable and efficient administration of justice, archiving of ones history, intgrity and transparency in all dealings, and the pursuit of technology and learning. And that one must be spiritually strong and self confident enough to wisely borrow such technique and technology from whatever source possible, without regard to creed or color. It was mindless rejection of that principle, and indulgence in xenophobia, which caused Idi Amin to deport the East Indian commercial class in Uganda in the 1970s, instead of having Ugandans emulate the principles which made for their prowess in commerce and the professions. His rule of Uganda was ruinous. In Asia, the Khmer Rouge pursued another road to ruin atop a train of xenophobia posing as Kamphuchean nationalism. They sought to erase the French and other foregn influences in Cambodia by destroying institutions of learning in some vain attempt to recapture the glory days of Cambodian civilization by going back to year zero—as if human progress is like a clock whose hands can be reversed. The result was misery on a scale which almost made Cambodians extinct. Such is the ignoble cul de sac arrived at when genuine disdain at the evils of colonialism is not tempered by common sense.
It is a historic truism that societies which grew up at the confluence of great ideas, and which do not shy away from the strength born of marrying different competences do better. Britain, while prejudice existed in its social structure, was the founding redoubt of the early Pan Africanists. They found the truth, literally, while buried amidst the stacks at British libraries and other institutions of higher learning. Will we then appreciate that every African country or community must see the proliferation of libraries and research centers as key to our progress? We deny the profound benefit of that British heritage and its focus on organized learning – not simply by griot or the oral tradition – to our peril. The point here is not to accept any notion of inferior or superior races. Rather, simply, we must embrace that which works for better.
Which takes me to Singapore’s current progress and its consistent embrace of that British heritage, even where its legendary Prime Minister Lee Kuan Yew is so respectful of his heritage as to be considered a Chinese nationalist. His leadership reflects that one can adopt the best principles in arts and science brought by the colonizer and have it serve the best interest of the once colonized. It is of note that Singapore has some of the most draconian anti-drug laws and that the Chinese revolutionaries, as one of their first acts, shut down the opium dens once they gained victory in 1949. Today Singapore boasts a racially and culturally diverse population numbering four million within a compact geography. With one person in four between the ages of 25 and 35 an expatriate, a diverse mix of experience, aspiration, and capability fuel creativity. That creativity and continued fusion has made for it to be one of the most productive and disciplined 21st Century societies. Nearer to Dominica, in the British Virgin Islands (Tortola, Virgin Gorda etc.) a wise management of local interest, British common law as a favored instrument to resolve international disputes, and finessed crafting of financial and administrative offshore services have given that island what is claimed to be the highest per capita income in the world.
Bermuda, Turks & Caicos, and the Cayman Islands are all comfortable with their relations with Britain for the most part. Their systems have evolved from the bad old days of the plantation economy and slavery. An independent nation, nearby Barbados is considered one of the better administered countries in the world. Having competent leaders of integrity, intelligence and drive early on, such as Errol Barrow and Sir Grantley Adams, made for much success by Barbados. Barbadians open affinity for their British heritage may be of significance in that regard. While not perfect, all Pan Africanists should note that leadership by blacks in those societies has not led to ruin – as is the critique of our detractors. That they are linked to Britain and comfortable with such British heritage as is professed, is relevant where they are beneficiary of due process of law principles, equality of opportunity and an enhanced quality of life. Today, people from all over the world invest in these islands and they so benefit.
So too we must welcome such diversity to Dominica by a well crafted policy of Learning by Partnering. Located at that central point between Guadeloupe and Martinique, North and South America, Dominica can become a place for the confluence of ideas and insights from East and West, North and South. Dominica, can serve as a natural hub for global business. We can have an enhanced lifestyle where we develop a dedication to hard, serious work, making the country a preferred location for business and enterprise. If we can promote and evolve the island's physical and information-technology infrastructure, reliable connectivity, productive relations with our Diaspora and Africa, transparent commercial practices, and a strong trade network we can attract others to our shores. The convergence of global talent and multiculturalism stimulates colourful variations and creativity in the Dominican milieu. That requires that we be strong in national purpose and confident about our ability to succeed, while maintaining our dignity.
Pan Africanism, as with Carib pride, is to be cherished as they are testaments to our common humanity. However, these principles lose virtue where they become reservoirs for resentment, and yearning for some non-existent golden era in the dim past. Yes, Egypt and ancient African civilizations engaged in slavery and man’s inhumanity to man, is not unique to any color, class or creed. Witness those who profess Islam today while committing genocide against their kinsmen in Sudan’s Darfur region. The outrages they now perpetrate are on par with the outrages of so-called Christian civilizations which enslaved Africans in the colonial period.
Therefore, as we approach Emancipation Day 2007 – August Monday – let us dedicate ourselves to a more nuanced Pan Africanism or nationalism; one that respects and emulates the virtue of all the strands of humanity which comprise our national fabric. Let our celebration be more constructive and include our production of literature, the performance of community service, exalting those among us who are enterprising and/or deserving of the Golden Drum Award, while favoring exhibitions and forums which speak to our prowess in diverse areas.
Let us be conscious of the British strand whose imprint, more than any other, is reflected in our laws, language and history. Even where we strive to recapture the rich heritage of our Carib and African peoples, we do so using the tools common to British taught scholarship. Anti colonial sentiment, prejudice, or ethnocentrism should not foster any confusion or discomfort attendant to that reality. Now, more than ever, we must appreciate that knowledge, like justice or injustice, is not the unique preserve of any nation. And that our efforts to redeem Africa need not require diminution of any other nation’s worth.
Dominica is the sum total of all that which went into its founding. Conscious of that fact, we will benefit from the wise partnerships with and investments by, others where we do not see such investment as enslavement. In particular, we must seek such alliances which allow for us to develop the most efficient means to organize and make productive our human and natural resources. Disorganization is the heart and soul of colonialism, according to noted Caribbean nationalist theoretician Tim Hector and it was due to the advanced organization of others that Africa was vanquished. Once we so organize we will cease being haunted by our history. Our history must spur us on to progress, not be some psychic albatross around our necks. Let us not be fearful about encouraging others to partner with us in Dominica, or any Diaspora community. In so doing let us make our island, or our communities, hubs of creativity and innovation. Honest scholarship and leadership must acknowledge and embrace the virtues of our British heritage where it has assisted our development in organization and manner of approach. In so doing let us not forget that the British heritage from which we derive so much that is good and wholesome in our culture, acquired the best that was inherent to Africa, Asia and the Americas to build its strength.
Self reliance and self confidence are two essential prerequisites for self development and national development. Let us note that the acceptance of a heritage grounded in victory, not defeat, is the surest tool to self reliance and self confidence. Self confidence and self reliance builds trust in our inherent value as a community and people; it makes strong our ability to persevere. And let us not confuse opposition to racism with the absolute necessity of emulating superior performance. Where we have succeeded in the past is where we have avoided such confusion, and embraced excellence wherever we may find it. Now we must expand beyond that British heritage and partner, as necessary, with others from whom we can draw added strength and wisdom. The most progressive societies today, therefore, are those which have been able to seamlessly marry the universal success principles which gave Britain and the West the edge in prior years. As we played a noble part in that history, let us see it as ours too, and use it to benefit our forward march. Where we are possessed of such sentiment we shall imbue August Monday, and every conscious moment, with an energy focused on success.
