Poet Aime Cesaire 詩人瑪奈克瑟塞爾
Poet詩人 Aime Cesaire 瑪奈克瑟塞爾 of Martinique passed away last week.馬提尼克島的去世上週。 He was an iconic co-founder of Black consciousness, long before他是一個標誌性的共同創始人黑色意識，早 Steve Biko 史蒂夫biko . 。

Surprisingly, of all the non-French speaking African heads of state, only South Africa’s奇怪的是，所有非講法語的非洲國家元首中，只有南非的 Thabo Mbeki 塔博姆貝基 sent a message of condolences to the Cesaire family.發出了一個信息的哀悼，向瑟塞爾家庭。

Why the silence? 為何沉默？

In the realm of ideas, Mbeki has been particularly adept at provoking public debates.在境界的思想，姆貝基總統已特別善於挑起的公開辯論。 He did so in 1996 when, as the country’s vice president, he stood before the South African Parliament and proclaimed: “ I am an African “.他這樣做是在1996年時，作為國家的副總統，他站在前，南非議會並宣布： “ 我是非洲 ” 。 Shortly thereafter, he launched an equally vibrant discourse on African Renaissance.此後不久，他發起了一項同樣充滿活力的話語對非洲的復興。 Two years ago, he raised issues relating to Afrocentricism.兩年前，他提出的有關問題afrocentricism 。 It dominated public interest for months.它主導的公共利益為個月。

It would have been ridiculous for any other African president to stand before his Parliament and declare to be African.它將已荒謬的任何其他非洲總統的立場之前，他的議會，並宣布將非洲。

In White-ruled SA, however, indoctrination against Africa was so thorough that countless Black South Africans believed that Africanness was something to be scorned.在白色統治股份有限公司，不過，灌輸對非洲是如此徹底，無數南非黑人認為， africanness是一些被鄙視。 Even after political liberation, it was necessary to keep reminding them that they were indeed Africans – that South Africa is part of Africa.即使在政治解放，有必要不斷提醒他們，他們的確是非洲人-，南非是非洲的一部分。 Hence the imperative for Mbeki’s proclamation: “I am an African”.因此，有必要為姆貝基總統的宣布： “我是非洲” 。

Evidently, it was part of Mbeki’s unwritten job description to confront the arrogance of Eurocentricism by affirming the validity of Africanness.很明顯，這是一部分，姆貝基總統的不成文的職位描述對抗的囂張氣焰， eurocentricism申明的有效性africanness 。 This preoccupation thrust him into the world of ideas regarding African identity.這關注的重點，他融入世界的想法關於非洲的身份。 In this course, it was inevitable to encounter the ideas of Cesaire, hence, Mbeki’s affection for the great poet.在這一過程中，這是無可避免的會遇到的思想瑟塞爾，因此，姆貝基總統的感情，為偉大的詩人。

In context of colonialism, English-speaking global Africa was dominated by political means. 在上下文中的殖民主義，以英語為母語的非洲是全球主導的政治手段。

British form of colonialism involved actual control, direct or indirect.英國的殖民主義形式所涉及的實際控制，直接或間接的。 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.這個系統的詆毀非洲人，它被視為種族主義和以英語為母語的非洲人轉化為他們的反種族主義情緒，演變成政治運動，反抗和獨立所帶來的非洲。

Conversely, the French colonial policy was based on assumption of French cultural superiority.相反，法國殖民政策是基於假設，法國文化的優越性。 Black French colonies responded culturally by questioning the cultural condescension of assimilation.黑色法國殖民地文化回應質疑condescension文化的同化。 To challenge the arrogance, they embarked upon romanticising blackness and its attributes.挑戰的囂張氣焰，他們開始romanticising黑和它的屬性。

It was at the early stages of this process that Cesaire coined the term negritude.這是在早期階段，這個過程中瑟塞爾創造的任期negritude 。 Leopold Senghor, Senegal’s founding-president, later expanded the view intellectually and popularised it.利奧波德桑戈爾，塞內加爾的開國總統，後來又擴展的看法，智力和廣為流行。

Assimilated Black French-speaking intellectuals in France in the 1930s encouraged themselves to ask, are we really French?同化黑色講法語的知識分子在法國於20世紀30年代鼓勵自己要問，我們是否真的法語？ The answer was clear: “We have never been French, we are not French and we shall never be French”.答案是明確的： “我們從來沒有法語，我們是不是法國人，我們永遠不得法語” 。

While at first they had been so proud to be assimilated, they now declared war on the same assimilation policy.而在第一，他們一直引以為傲的被同化，他們現在的宣戰就同一同化政策。 By the late 1950s, they were demanding political independence from France in order to safeguard their culture, their negritude.由50年代後期起，他們要求政治獨立，由法國，為了維護他們的文化，他們的negritude 。

The bid to enhance Africa as a maker of history, Afro-centricity, has taken two forms.申辦，以加強非洲作為一個製造商的歷史，非洲裔為中心，採取了兩種形式。 The first is Gloriana Afro-centricity that emphasises the great and proud accomplishments of people of African ancestry.首先是gloriana非裔為中心強調指出，偉大和自豪的成績，人民的非裔。 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.這些懷抱青山的建設者，這些是誰的牆壁，津巴布韋或城堡貢德爾在印度或沉沒的教堂在埃塞俄比亞拉利貝拉;很多人會包括那些誰建造了金字塔的埃及，以及。

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.另一種是proletariana非裔為中心認為，強調的汗水非洲的眉，被抓獲的非洲作為一個合作的建設者現代文明-被奴役，作為創作者，作為奴隸的革新者。 Slaves helped build the industrial revolution in the western world and fuelled capitalist transformation of the northern hemisphere.奴隸，幫助建立了工業革命在西方世界和燃料的資本主義轉型的北半球。

What about the colonised peoples, as victims and builders of the industrialised modern world?對於殖民地的人民，作為受害者和建設者的工業化現代世界呢？ African resources have been used for factories that have transformed the contemporary world.非洲的資源，已用於工廠已轉型，當代世界。 Without those resources today’s global economy would be vastly different.如果沒有這些資源，當今的全球經濟將大不相同。

Negritude is a kind of proletarian Afro-centricity, at least when it indulges in romantic primitivism. negritude是一種無產階級非裔為中心，至少當它indulges在浪漫的原始。 Negritude salutes the African cattle herder not the African castle builder. negritude致敬非洲牛赫爾德沒有非洲城堡建設者。 To that extent, it is part of Afro-centricity Proletariana.在這方面，這是一部分非洲人為中心proletariana 。

About The Author(s): Ali Mazrui and James N Kariuki — Prof. Ali Mazrui is Chancellor of 關於作者（ ） ： 阿里mazrui和詹姆斯n kariuki -教授阿里m azrui是校長的 Jomo Kenyatta University of Agriculture喬莫肯雅塔農業大學 , Kenya. ，肯尼亞。 James N. Kariuki is head of the African Diaspora Unit at the詹姆斯12月31日kariuki主管非洲人散居單位在 Africa Institute of South Africa非洲研究所南非 in Pretoria.在比勒陀利亞。

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