Garveyism

outdated Black Western imperialist/colonialist document carrying blatant insults and disregard to indigenous politico-religious governments nd sovereigns such as implying "backwads tribes of Africa" need "civilizing" and "conscientious spiritual worship" (Christianity). "Black nationalism" or "pan Africanism" had a foundation of Black colonial mentality built on INSULTING instead of CONSULTING indigenous Black civilizations, economic systems educational systems and utter disregard for indigenous governments as representing sovereign indigenous confederations/leagues/communities.

Cet article est la traduction française d'une communication faite à UWI St-Augustine (Trinidad) en octobre 2016. Il est paru aux pages 83-96 de l'ouvrage « La Caraïbe, chaudron des Amériques », sous la direction de Jean-Michel Devésa, Savrina Chinien (Limoges : PULIM, 2017, 248 pages).

The aim of this thesis is to critically analyse the intellectual values of Marcus Garvey’s first trip to England (1912-1914), with focus on three distinct racial thinkers whose ideas he had learnt there. Doing so will evaluate the significance of their ideas in forming the central tenets of his ideology, both in the short and long term. By critically analysing the significance of England to Garvey’s ideological formation, this paper seeks to fill a substantial void in scholarly literature, whilst challenging the legitimacy of current scholarship. Chapter One addresses the significance of Booker T. Washington’s doctrine of “self-help”; Chapter Two offers comparative analysis of Dusé Mohamed Ali’s Pan-Africanist virtue; Chapter Three understands the theological influence of Edward Wilmot Blyden’s “Ethiopianism”. Notably, evaluating the significance of these three thinkers to Garvey’s ideological formulation will make re-analysis of the UNIA plausible. With new insight into the philosophical underpinnings of the UNIA, Chapter Four seeks to understand the meteoric rise of UNIA membership in America during the 1920s by analysing the attractiveness of Garveyism. 
By re-analysing Garveyism from these perspectives new insight into scholarly debates will be made possible. Ideas that will be addressed include Judith Stein’s neo-Marxian critique; Nicholas Patsides’ depiction of Garvey’s goals to achieving Jamaican self-government; Randall Burkett’s denotation that the UNIA represented a civil religion and more. Key themes throughout the thesis include the significance of World War One; ideas of Social Darwinism; understandings of class; nationhood and empire.
I anticipate that depicting England as the moment of Garvey’s ideological dénouement will explain the multi-faceted and sometimes paradoxical ideas underlying Garveyism. Furthermore, analysing the short and long term influence of three diverse predecessors will highlight the significance of context to Garvey’s ideology as well as the malleable nature of their ideas. Notably, I perceive that re-evaluation of the central tenets of Garveyism will provide new perspectives on Garvey’s ideology, suggesting that his espousal of “Back to Africa” was not just metaphorical, but sincere, founded on a basis of economic, imperialistic and theological understandings he had learnt in England.

Da confusão à ironia. Expectativas e legados da pide em Angola. Neste artigo pretendo descrever alguns exemplos de dialéticas de repressão e resistência entre a pide e outras auto- ridades policiais em Angola e um movimento religioso autóc- tone, a conhecida “Igreja Tocoista”, entre as décadas de 1950 e 1970. Em primeiro lugar descrevem-se as motivações, receios e expectativas dos agentes da pide, contrapostos com as reações dos líderes e seguidores desta igreja que foram objeto das cam- panhas de “securitização” da colónia. Em segundo lugar, traça- -se um retrato do legado da memória que ficou no seio deste movimento, em particular na Angola contemporânea. Como procurarei demonstrar, a experiência de repressão colonial deu lugar, no seio deste movimento, a uma “história de sofrimento” que hoje se repercute numa narrativa de resiliência e reafirma- ção particular de angolanidade, frequentemente marcada por reversões e ironias.
Palavras-chave: religião; política; repressão; memória; Angola.

From confusion to irony. Expectations and legacies of the pide in Angola. In this article I propose to describe some examples of dialectics of repression and resistance between the pide and other police authorities in Angola, and an indigenous religious movement, the “Tokoist Church” between the 1950s and 1970s. Firstly, I describe the motivations, fears and expec- tations of the agents of the pide, contrasted with the reactions of leaders and followers of this church who were subject to the campaigns of “securitization” of the colony. And secondly, I will portrait the legacy of the memory that emerged within this movement in contemporary Angola, in which the experi- ence of colonial repression produced a “history of suffering” that reverberates today through narratives of resilience and the particular reaffirmation of an “Angolan-ness” that was often marked by reversals and ironies.
Keywords: religion; politics; repression; memory; Angola.

This paper complicates notions of anticolonial nationalist resistance by discussing images emerging within the performances of Marcus Garvey’s Universal Negro Improvement Association (UNIA). Approaching the Garvey movement as a practice taken up by active subjects who engaged with and used its ideas, the paper contends that anticolonial resistance cannot be reduced to a single narrative, easily appropriated or overturned by dominant groups. An examination of anticolonial performance in the Garvey movement allows us to move beyond the binary of resistance versus accommodation because performances were productive in multiple ways. UNIA performances were marked by excesses, strategic collusions, contradictions and absences. It was precisely this instability that allowed subjects from diverse social locations to grasp alternative social possibilities and elaborate these in terms of the particular marginalization or exploitation that they faced. The multiplicity of narratives generated point to the difficulty of reducing Garveyite resistance to a set of fundamental fixed ideas.

Two examples bear out this argument. The first focuses on performances of gender in the movement. Spectacular parades taught the official position of the movement, privileging a militant, modernist image of black masculinity, ready to rule but reliant on subordinate, if active and organized, femininity. Women resisted these images of subordination, drawing on their training in the movement to advance a black feminist critique outside of the movement. Their struggles were simultaneously reformist and radical, for while they improved middle-class women’s lives, they overlooked the needs of working-class women. The second example focuses on challenges to middle-class respectability and sexual rigidity through variety concerts at Edelweiss Park. The result is that, through its performances, the UNIA facilitated multiple unruly forms of resistance and advanced different claims for change over time and space.

Ford-Smith, Honor. “Unruly Virtues of the Spectacular: Performing Engendered Nationalisms in the UNIA in Jamaica.” Interventions: International Journal of Post-colonial Studies, vol. 6, no. 1, 2004. pp. 18-44.

Combining ethnographic and historical research conducted in Angola, Portugal, and the United Kingdom, A Prophetic Trajectory tells the story of Simão Toko, the founder and leader of one of the most important contemporary Angolan religious movements. The book explains the historical, ethnic, spiritual, and identity transformations observed within the movement, and debates the politics of remembrance and heritage left behind after Toko’s passing in 1984. Ultimately, it questions the categories of prophetism and charisma, as well as the intersections between mobility, memory, and belonging in the Atlantic Lusophone sphere.

El siguiente artículo analiza el problema de la “unidad negra” en ejes
conceptuales, históricos y teoréticos del movimiento de la négritude, proponiendo a este como eje determinante de su articulación política en el contexto colonial francés. En esta línea se examina la relación entre el movimiento de la négritude, el panafricanismo y el internacionalismo negro, propuestos como movimientos relacionales y salidas alternativas al mismo problema. El artículo concluye y defiende la existencia de una matriz teórica conjunta a la négritude y al panafricanismo, determinada por una historia común y el problema estructurante de la constitución de una unidad “negro-africana” en la superación de las identidades coloniales asignadas. Para ello se analizan fuentes primarias y secundarias producidas desde y sobre el movimiento.

This article focuses on the aftermath of the First World War for West African Kru in colonial Namibia. It posits that Kru had been a ‘labour elite’ in the colony under German rule and that the war and resulting years of South African occupation led to their economic decline. By the early 1920s, this situation was a strong factor in West Africans’ robust engagement and leadership within the colony’s ‘Africa for the Africans’ Garveyite movement. Economic troubles after the First World War, as well as an increasing tendency towards intermarriage between Kru and local Namibians, factored into Kru workers’ decisions to join political ranks with the Herero and other groups who had suffered under German rule. Both local and migrant Africans saw Garveyism as a possible solution for their new economic and societal challenges. The paper utilises a South West African migrant worker database (WBL Namibian Worker Database) compiled for this research as well as micro-histories to give insight into individual worker experiences between 1914 and 1920. On a broader note, this work expands research on the role of West African labour in colonial Namibia bringing regional historiography more firmly into the scope of Global History.

From W.E.B. DuBois's concept of "the talented tenth" to Marcus Garvey's "Negro World" newspaper, the poem "P.an A.fricanism I.s D.ead" by Scruffmouth is a lyrical and rhythmical tribute to the heroes of the Harlem Renaissance. Carlos Joe Costa pounds the percussive out the congas and lays down backing vocals like railroad tracks. Risa Branch serenades us with her soulful sampling of "Take the 'A' Train" and "It Don't Mean A Thing". Graphic Poetry is enhanced by the brilliance of Jacob Lawrence and William H. Johnson as well as Romare Bearden. Coloured with Garvey's Universal Negro Improvement Association's red, black and green flag and digitally designed to highlight the faces, forms, figures and philosophies of this culturally diasporic display of economic zeal, artistic vigour and political fervour known as THE HARLEM RENAISSANCE. The 'father of Black nationalism' Marcus Mosiah Garvey, Jamaica's first national hero, is featured prominently and CBC Studio 7 in Vancouver provided the ambience, space and facility to record a classic for BLACK DOT ROOTS AND CULTURE COLLECTIVE (BeDRoCC). Educate, Create, Celebrate. Connect the dots and see the big picture of unity! 1Love
Contains samples from "The Cotton Club" (1984) and is the spoken dub graphic poetry of Kevan Anthony Cameron, also known as Scruffmouth. Originally published in chapbook format 2008, this poem was written in 2007 and was a staple in the Black History Month set as well as on poetry slam stages.

In the past, authors have emphasized the importance of Marcus Garvey’s ideas and organization, the Universal Negro Improvement Association, in the development of the labor movement in Trinidad after 1919. In so doing, they have often overlooked a more complex reality on the ground. This chapter examines the ways in which the Trinidad Workingmen’s Association (TWA) combined Garveyism and labor politics, and how they navigated the potential contradictions between class-based and race-based organizing more broadly. It adds to the existing literature on Garveyism and race consciousness in Trinidad, a perspective that situates the TWA’s ideas on race and class as a local dialogue interacting with global discussions among black radicals about labor organizing, socialism, communism, black internationalism, and pan-Africanism.