Ποιητής Aime Cesaire
Ποιητής Aime Cesaire από τη Μαρτινίκα που περνούν μακριά την προηγούμενη εβδομάδα. Ήταν εικονικός ομο-ιδρυτής της μαύρης συνείδησης, πολύ πριν Steve Biko.

Εκπληκτικά, όλου του μη-Γάλλου - αφρικανικοί αρχηγοί ομιλίας κράτους, μόνο Νότιας Αφρικής Thabo Mbeki έστειλε ένα μήνυμα των συλληπητήριων στην οικογένεια Cesaire.

Γιατί η σιωπή;

Στη σφαίρα των ιδεών, Mbeki είναι ιδιαίτερα έμπειρο στην πρόκληση των δημόσιων συζητήσεων. Έκανε έτσι το 1996 όταν, ως αντιπρόεδρο της χώρας, στάθηκε ενώπιον του νοτιοαφρικανικού Κοινοβουλίου και πιστοποίησε: “Είμαι Αφρικανός“. Σύντομα έκτοτε, προώθησε μια εξίσου δονούμενη ομιλία στην αφρικανική αναγέννηση. Δύο έτη πριν, προέκυψε τα ζητήματα σχετικά με Afrocentricism. Εξουσίασε το δημόσιο ενδιαφέρον για τους μήνες.

Θα ήταν γελοίο για οποιοδήποτε άλλοδήποτε αφρικανικό Πρόεδρο να σταθεί ενώπιον του Κοινοβουλίου του και να δηλώσει για να είναι αφρικανικά.

Σε άσπρος-κυβερνημένο SA, εντούτοις, η πολιτική κατήχηση ενάντια στην Αφρική ήταν τόσο λεπτομερής που αμέτρητοι μαύροι Νοτιοαφρικανοί εθεώρησαν ότι Africanness ήταν κάτι που περιφρονείται. Ακόμα και μετά από την πολιτική απελευθέρωση, ήταν απαραίτητο να συνεχίσει σε τους ότι ήταν πράγματι Αφρικανοί - ότι η Νότια Αφρική είναι μέρος της Αφρικής. Ως εκ τούτου η προστακτική για την προκήρυξη Mbeki: «Είμαι Αφρικανός».

Evidently, it was part of Mbeki’s unwritten job description to confront the arrogance of Eurocentricism by affirming the validity of Africanness. This preoccupation thrust him into the world of ideas regarding African identity. In this course, it was inevitable to encounter the ideas of Cesaire, hence, Mbeki’s affection for the great poet.

In context of colonialism, English-speaking global Africa was dominated by political means.

British form of colonialism involved actual control, direct or indirect. This systems denigrated Africans, it was perceived as racist and English-speaking Africans transformed their anti-racist sentiments into political movements that revolted and brought about independence to Africa.

Conversely, the French colonial policy was based on assumption of French cultural superiority. Black French colonies responded culturally by questioning the cultural condescension of assimilation. To challenge the arrogance, they embarked upon romanticising blackness and its attributes.

It was at the early stages of this process that Cesaire coined the term negritude. Leopold Senghor, Senegal’s founding-president, later expanded the view intellectually and popularised it.

Assimilated Black French-speaking intellectuals in France in the 1930s encouraged themselves to ask, are we really French? The answer was clear: “We have never been French, we are not French and we shall never be French”.

While at first they had been so proud to be assimilated, they now declared war on the same assimilation policy. By the late 1950s, they were demanding political independence from France in order to safeguard their culture, their negritude.

The bid to enhance Africa as a maker of history, Afro-centricity, has taken two forms. The first is Gloriana Afro-centricity that emphasises the great and proud accomplishments of people of African ancestry. These embrace castle builders, those who built the walls of Zimbabwe or the castles of Gondar in India or the sunken churches of Lalibela in Ethiopia; many would include those who built the pyramids of Egypt as well.

The other is Proletariana Afro-centricity that emphasises the sweat of Africa’s brow, the captured African as a co-builder of modern civilisation - the enslaved as creator, the slave as innovator. Slaves helped build the industrial revolution in the western world and fuelled capitalist transformation of the northern hemisphere.

What about the colonised peoples, as victims and builders of the industrialised modern world? African resources have been used for factories that have transformed the contemporary world. Without those resources today’s global economy would be vastly different.

Negritude is a kind of proletarian Afro-centricity, at least when it indulges in romantic primitivism. Negritude salutes the African cattle herder not the African castle builder. To that extent, it is part of Afro-centricity Proletariana.

About The Author(s): Ali Mazrui and James N Kariuki — Prof. Ali Mazrui is Chancellor of Jomo Kenyatta University of Agriculture, Kenya. James N. Kariuki is head of the African Diaspora Unit at the Africa Institute of South Africa in Pretoria.

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