Pan-Africanism: a mode of realisation of true cultural identity

THERE is a visible spiritual bond between an African and panAfricanism that feeds the soul with enlightenment about black intelligence. It is best to first know oneself.

In this regard, pan-Africanism conscientises the black mind in the focal plane of “Black Testament” through which an African will come to identify himself with the African soil. A movement aimed at lashing unjust forces narrowing the progress of the African continent, and injecting in Africans a sense of pride, unity and cultural values. As observed by my phrase, “One’s encounter with panAfricanism is the realisation of one’s personal integrity”.

Indeed, the mesmerising wind of pan-Africanism that blows inspiration spares no gravity for one to resist. The clarity of purpose constantly gathers Africans in the same pot to chant harmoniously towards the social nightmares that strangle a gifted black mind; in so doing, it revives the original culture of togetherness among Africans.

The mellifluous voice of panAfricanism’s ideology can only be understood by Africans. There is a close identity between an African and pan-Africanism in the reflec- tion of African ideal. Consequently, pan-Africanism countermands the colonialist order that blacks are biologically inferior to whites by welding together the broken pride of a black person.

The movement’s objections to the system solidified into firm opposition in defence of black people, as a result black minds became solely responsible for the firm.

The movement itself is multifunctional. However, the primary objective of the ideology is to awaken the intelligence of a black mind to fully discover the power through the course of engagement with the mind and cultural practices.

As a result of democracy in South Africa there emerged what one can call Euro-Africans who are forming a fragment of a full Rainbow Nation. However, part of this fact lies in contradiction with “pan-Africanism as a mode of realisation in Euro-Africans”, with “pan-Africanism as a historic identity of Euro-Africans”.

Regarding “realisation”, panAfricanism’s mandate was to protect an African against a colonist and its regime; now, who were the colonists? White people.

How important is it for us to shelter ex-colonists under our umbrella just to get global recognition as a healthy society without first confronting the unethical actions the ex-colonists took, which resulted in historical horrors of human kind? Not important at all.

Regarding “historic identity”, pan-Africanism is a black man’s struggle. The movement was formed to prioritise the needs of black people.

Historically, Europeans colonised Africa and they earned themselves a name, “colonists”. In the face of democracy, ex-colonists emerged as Euro-Africans. In this context, Euro-Africans share no genetic information with panAfricanism. Their forebears hated pan-Africanism with a passion. Undoubtedly the cultural sentiment lies undisturbed in the minds of the Euro-Africans. More than anything, the historic identity of ex-colonists was one of superiority.

The government must stop prettifying the ugly racial confrontations, seeing a healthy nation that in reality is an unhealthy nation.

Apartheid as a form of colonialism heavily damaged the psychological system of a native and their physical health through exploitation. This moment allows black minds to fully participate in panAfricanism as their cultural identity. An African emblem.

Mboniswa is a student and social commentator