Pan-Africanism

Pan-Africanism wani yunkuri ne na kishin ƙasa wanda ke da nufin karfafawa da karfafa dankon haɗin kai tsakanin dukkan 'yan asali da 'yan asalin ƙasar  da 'yan ƙasashen waje na kakannin Afirka. Dangane da manufa guda ɗaya tun daga cinikin bayi na Atlantic, cinikin bayi na Trans-Saharan, cinikin bayi a tekun Indiya, cinikin bayi na Bahar Maliya, tare da bautar da bayi a cikin Dutch da kuma daga baya British Cape Colony (yanzu Afirka ta Kudu), motsin ya wuce fiye da 'yan Afirka na Afirka tare da babban tushe na tallafi a tsakanin mazaunan Afirka na Afirka a Amurka da Turai.  

Pan-Africanism an ce ya samo asali ne a cikin gwagwarmayar mutanen Afirka na adawa da bautar da bayi da mulkin mallaka  kuma wannan gwagwarmayar na iya samo asali ne daga juriya na farko a kan jiragen ruwa na bayi  tawaye da kuma kashe kansa  ta hanyar tsire-tsire na yau da kullum da yunkurin mulkin mallaka da kuma "Komawa Afirka" ƙungiyoyi na ƙarni na 19. Bisa imanin cewa haɗin kai na da muhimmanci ga ci gaban tattalin arziki, zamantakewa, da siyasa, yana da nufin haɗa kai da ɗaukaka al'ummar kakannin Afirka. 

A ainihin, Pan-Africanism wani imani ne cewa "Mutanen Afirka, duka a nahiyar da kuma a cikin kasashen waje, suna raba ba kawai tarihin kowa ba, amma makoma ɗaya."  Pan-Africanism yana ba da ma'anar rabon tarihi ga 'yan Afirka a cikin Amurka, Indiyawan Yamma, da kuma nahiyar, ita kanta ta ta'allaka ne akan cinikin bayi na Atlantic, bauta bayi a Afirka, da mulkin mallaka na Turai. 

Tunanin Pan-Afrika ya yi tasiri wajen kafa Kungiyar Haɗin Kan Afirka (Tun lokacin da Tarayyar Afirka ta yi nasara) a shekarar 1963.   Kwamitin Tarayyar Afirka yana da kujerarsa a Addis Ababa kuma Majalisar Pan-African tana da kujerarta a Midrand, Johannesburg. 

 Bayani na gaba ɗaya 
Pan-Africanism ya jaddada buƙatar "dogaran kai tare".  Pan-Africanism ya wanzu a matsayin manufar gwamnati da tushen tushe. Masu ba da shawara na Pan-African sun haɗa da shugabanni irin su Toussaint Louverture, Jean-Jacques Dessalines, Henri Christophe, François Duvalier, Aimé Césaire, Haile Selassie, Jomo Kenyatta, Edward Wilmot Blyden, Nnamdi Azikiwe, Patrice Lumumba, Tourist, Robert S. Kwame Nkrumah, King Sobhuza II, Robert Mugabe, Thomas Sankara, Kwame Ture, Dr. John Pombe Magufuli, Muammar Gaddafi, Walter Rodney, Yoweri Kaguta Museveni, grassroots Organisation irin su Joseph Robert Love, Marcus Garvey, da Malcolm X, malamai irin su, Antén spordia spordia , WEB Du.     Masu fafutuka na kasashen Afirka sun yi imanin cewa haɗin kai zai baiwa nahiyar damar cimma burinta na wadata al'ummarta da kanta. Mahimmanci, haɗin gwiwar duk Afirka zai ƙarfafa mutanen Afirka a duniya.

Tabbatar da manufar Afirka gaba ɗaya zai haifar da "ƙarfafa ƙarfi a Afirka", wanda "zai tilasta matsuguni na albarkatun duniya, tare da fitar da kuzarin tunani da tabbatar da siyasa. ... wanda zai rushe tsarin zamantakewa da siyasa (iko) ... a cikin Amurka " Agyeman, O., Pan-Africanism and Its Detractors: A Response to Harvard's Race Effacing Universalists, Harvard University Press (1998), cited in Mawere, Munyaradzi; Tapuwa R. Mubaya, African Philosophy and Thought Systems: A Search for a Culture and Philosophy of Belonging, Langaa RPCIG (2016), p. 89. . Retrieved August 23, 2018.

Masu fafutukar kare kai daga Afirka - watau "'yan Afirka" ko "masu kishin Afirka" - galibi suna jan kafa a ka'idojin gurguzu kuma suna adawa da shigar siyasa da tattalin arziki na waje a nahiyar. Masu suka suna zargin akidar da yin kamanceceniya da kwarewar mutanen kakannin Afirka. Sun kuma yi nuni da irin wahalhalun da ake samu wajen daidaita rarrabuwar kawuna a tsakanin ƙasashen nahiyar da kuma tsakanin al'ummomin ƙasashen waje. 

Tarihi
alt=|thumb|Dan kasar Jamaica Marcus Garvey sanye da kakin soji a matsayin "Shugaban Afirka na wucin gadi" yayin wani faretin a ranar buɗe taron shekara-shekara na Jama'ar Baƙar Fata na Duniya a Lenox Avenue a Harlem, Birnin New York, 1922

A matsayin falsafa, Pan-Africanism tana wakiltar haɗakar tarihi, al'adu, ruhi, fasaha, kimiyya, da kuma falsafar gadon 'yan Afirka tun daga zamanin da har zuwa yanzu. Pan-Africanism a matsayin tsarin ɗabi'a tana samo asali ne daga zamanin da, kuma tana inganta dabi'u waɗanda su ne samfurin wayewar Afirka da gwagwarmaya da bautar, wariyar launin fata, mulkin mallaka, da sabon mulkin mallaka. 

Tare da haɗuwa da ɗimbin tawayen bayi na Sabuwar Duniya (wanda Juyin Juyin Haiti ya nuna), ƙarshen karni na 19 ya haifar da wata ƙungiyar siyasa mai goyon bayan Afirka tsakanin nahiyoyi wanda ke neman haɗa kan yaƙe-yaƙe daban-daban a cikin manufar kawo ƙarshen zalunci. Cire 'yan Afirka daga nahiyar ne ya sa suka iya kallonta gaba ɗaya.  Wani muhimmin nau'in siyasa na ra'ayin Pan-Africanist na addini ya bayyana a cikin nau'in Ethiopianism.  A London, Sons of Africa wata ƙungiya ce ta siyasa wacce Quobna Ottobah Cugoano ya yi jawabi a bugun 1791 na littafinsa Thoughts and Sentiments on the Evil of Slavery.  Ƙungiyar ta yi taro kuma ta shirya yaƙin neman zaɓe na rubutu, ta buga kayan yaƙin neman zaɓe kuma ta ziyarci majalisa. Sun rubuta wa mutane irin su Granville Sharp, William Pitt da sauran membobin ƙungiyar kawar da bautar farar fata, da kuma Sarki George III da Yarima na Wales, George IV na gaba.

Pan-Africanism ta zamani ta fara ne tun farkon karni na 20. African Association, wanda daga baya aka canza masa suna zuwa Pan-African Association, an kafa shi ne a kusan 1897 ta Henry Sylvester Williams, wanda ya shirya Taron Pan-Afirka na Farko a London a 1900. "The History of Pan-Africanism", New Internationalist, 326, Agusta 5, 2000.The History of Pan Africanism, PADEAP (Pan African Development Education and Advocacy Programme).Lubin, Alex, "The Contingencies of Pan-Africanism", Geographies of Liberation: The Making of an Afro-Arab Political Imaginary, Chapel Hill: Jami'ar North Carolina Press, 2014, p. 71.

Jerin tarurruka na Pan-African Congress sun biyo bayan Taron Pan-Afirka na Farko na 1900 wanda aka gudanar a London. Taron Congress a 1919 a Paris (1st Pan-African Congress), 1921 a London (2nd Pan-African Congress), 1923 a London (3rd Pan-African Congress), 1927 a New York City (4th Pan-African Congress), da 1945 a Manchester (5th Pan-African Congress) sun ci gaba da batun kawar da mulkin mallaka a Afirka. Hill, Sylvia (2007), "From the Sixth Pan-African Congress to the Free South Africa Movement", in William Minter, Gail Hovey, and Charles Cobb Jr. (eds), No Easy Victories: African Liberation and American Activists over a Half Century, 1950–2000, Trenton, New Jersey: Africa World Press.

A tsakanin mazaunan nahiyar, kwarewar mulkin mallaka da juriya a gare shi ne ya haifar da hadaddiyar asalin Afirka.  A cikin shekarun 1930, rubuce-rubucen Dr Nnamdi Azikiwe na adawa da mulkin mallaka daga Amurka, Accra, da Lagos sun kafa shi a matsayin fitaccen Pan-Africanist a Yammacin Afirka ta Biritaniya. Sakataren Mulkin Mallaka na lokacin Oliver Stanley ya kira Azikiwe (Zik) "mafi girman haɗari a cikin duka." Zik ya samo tushensa daga ra'ayoyin Pan-Afirka na 'yan Yammacin Indiya da 'yan Afirka-Amurka irin su Edward Wilmot Blyden, W.E.B. Du Bois, da Marcus Garvey, da kuma 'yan Yammacin Afirka irin su J.E. Casely Hayford da abokansa a Majalisar Dokoki ta Kasa ta Yammacin Afirka ta Biritaniya. A cikin littafinsa "Renascent Africa", ya ba da wani shiri mai ban mamaki don "Sabuwar Afirka," wanda aka yi wa misali da New Negro Movement wanda Alain Locke ya bayyana. Baya ga rubuce-rubucensa, Azikiwe ya shiga cikin siyasar Pan-Afirka, yana yaɗa ilimi, da kansa a cikin Black Atlantic daga Yammacin Afirka da Caribbean zuwa Amurka da Yammacin Turai. 

Fifth Pan-African Congress wani taro ne mai muhimmanci, wanda ya haɗu da masu fafutukar adawa da mulkin mallaka daga nahiyar Afirka da Diaspora. Mata irin su Amy Ashwood Garvey da Amy Jacques Garvey sun taimaka wajen shirya taron Congress kuma sun taka muhimmiyar rawa a tarurrukan. 

Tare da samun 'yancin kai na Ghana a watan Maris 1957, Kwame Nkrumah an zaɓe shi a matsayin Firayim Minista na farko kuma Shugaban Jiha. Smith-Asante, E., "Biography of Ghana's first President, Dr Kwame Nkrumah", Graphic Online, Maris 8, 2016. An dawo da shi Maris 23, 2017. Nkrumah ya fito a matsayin babban mai ba da shawara ga haɗin kai na Afirka mai zaman kanta. Shugaban Ghana ya ƙunshi tsarin siyasa na mai fafutuka zuwa Pan-Africanism yayin da ya goyi bayan "neman haɗin gwiwar yanki na dukan nahiyar Afirka". Mkandawire, P. (2005). African Intellectuals: Rethinking Politics, Language, Gender and Development, Dakar: Codesria/London: Zed Books, p. 58. An dawo da shi Maris 23, 2017. Wannan lokacin ya wakilci "zamanin zinariya na manyan burin Pan-Afirka"; nahiyar ta fuskanci juyin juya hali da kawar da mulkin mallaka daga ƙasashen Yamma kuma labarin sake haifuwa da haɗin kai ya sami ci gaba a cikin motsin Pan-Afirka. 

Ka'idojin Pan-Afirka na Nkrumah sun yi niyya don haɗin kai tsakanin jihohin Afirka masu zaman kansu a kan gane daidaitonsu (watau murƙushewa a ƙarƙashin mulkin mallaka). Pan-Africanism a ƙarƙashin Nkrumah ta ci gaba bayan zato na motsi mai tsaurin ra'ayi na launin fata da ke da alaƙa da Afirka baƙar fata, kuma ta ɗauki magana ta siyasa na haɗin kai na yanki. Legum, C. (1965). Pan-Africanism: a short political guide, New York, etc.: Frederick A. Praeger, p. 41.

A watan Afrilu na 1958, Nkrumah ya karbi bakuncin Taron Jama'ar Afirka na farko (AAPC) a Accra, Ghana. Wannan Taron ya gayyaci wakilai na ƙungiyoyin siyasa da manyan shugabannin siyasa. Ban da Afirka ta Kudu, duk jihohin Afirka masu zaman kansu sun halarci: Misira, Habasha, Ghana, Laberiya, Libya, Morocco, Tunisia, da Sudan.  Wannan taron ya nuna wani muhimmin al'amari a cikin motsin Pan-Afirka, domin ya bayyana haɗin kai na siyasa da zamantakewa tsakanin waɗanda ake ɗauka a matsayin jihohin Larabawa da yankunan Afirka baƙar fata. Bugu da ƙari, Taron ya goyi bayan hadaddiyar asalin Ƙasar Afirka, a tsakanin Jihohin, na haɗin kai da adawa da mulkin mallaka. Frantz Fanon, ɗan jarida, mai fafutukar 'yanci kuma memba na jam'iyyar FLN ta Aljeriya ya halarci taron a matsayin wakilin Aljeriya. Adi, H., & M. Sherwood (2003). Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, p. 66.

La'akari da gwagwarmayar makami na FLN a kan mulkin mallaka na Faransa, mahalarta Taron sun amince su goyi bayan gwagwarmayar waɗancan Jihohin da ke ƙarƙashin mulkin mallaka. Wannan ya ƙarfafa jajircewar shiga kai tsaye cikin "yancin Nahiyar; don haka, an ayyana yaƙi da matsin lamba na mulkin mallaka a Afirka ta Kudu kuma an ba da cikakken goyon bayan gwagwarmayar FLN a Aljeriya, a kan mulkin mallaka na Faransa". Legum (1965). Pan-Africanism, p. 42. Tom Mboya, ɗan ƙungiyar ma'aikata na Kenya kuma mai fafutukar adawa da mulkin mallaka, shi ma ya halarci wannan taron. Wannan ziyarar ta ƙarfafa shi ya hanzarta aikin siyasa da nufin tada hankali don 'yancin kai na Kenya. Kyle Keith, The Politics of The Independence of Kenya, Palgrave MacMillan, 1999.

A cikin shekarun da suka biyo bayan 1958, Taron Accra ya kuma nuna kafa sabuwar manufofin ketare na rashin daidaituwa tsakanin Amurka da USSR, da kuma nufin kafa "Asalin Afirka" a cikin al'amuran duniya ta hanyar ba da shawara ga haɗin kai tsakanin Jihohin Afirka a cikin dangantakar kasa da kasa. "Wannan zai dogara ne akan Sanarwar Bandung, Yarjejeniyar Majalisar Dinkin Duniya da kuma amincewa ga shawarwarin Majalisar Dinkin Duniya." 

A 1959, Nkrumah, Shugaba Sékou Touré na Guinea da Shugaba William Tubman na Laberiya sun hadu a Sanniquellie kuma sun sanya hannu kan Sanarwar Sanniquellie wanda ke bayyana ka'idojin samun hadin kai na Jihohin Afirka masu zaman kansu yayin da suke kiyaye asalin ƙasa da tsarin tsarin mulki mai cin gashin kansa. Adi & Sherwood (2003). Pan-African History, p. 179.Legum (1965), Pan-Africanism, p. 45. Sanarwar ta yi kira ga sabuwar fahimta game da Pan-Africanism da haɗin kan jihohin masu zaman kansu.

A 1960, an gudanar da Taron Jama'ar Afirka na biyu a Addis Ababa, Habasha. Legum (1965). Pan-Africanism, p. 46. Membobin Kungiyar Jama'ar Afirka (AAPO) sun karu tare da hadawar "Gwamnatin Wucin Gadi ta Aljeriya (tunda ba su riga sun sami 'yancin kai ba), Kamaru, Guinea, Najeriya, Somaliya da Hadaddiyar Jamhuriyar Larabawa". Legum (1965), Pan-Africanism, p. 47. Taron ya nuna bambance-bambancen ra'ayoyi a cikin motsi, yayin da kiran Nkrumah na haɗin kan siyasa da tattalin arziki tsakanin Jihohin Afirka masu zaman kansu ya sami ɗan karamin yarda. Bambance-bambancen da suka biyo bayan 1960 sun haifar da ƙungiyoyi biyu masu adawa a cikin motsin Pan-Afirka: Casablanca Bloc da Brazzaville Bloc. Martin, G. (2012). African Political Thought, New York: Palgrave Macmillan.

A 1962, Aljeriya ta sami 'yancin kai daga mulkin mallaka na Faransa kuma Ahmed Ben Bella ya zama Shugaban Kasa. Ben Bella ya kasance mai goyon bayan Pan-Africanism da Haɗin Kai na Afirka. Bayan gwagwarmayar makami ta FLN don 'yanci, Ben Bella ya yi jawabi a Majalisar Dinkin Duniya kuma ya goyi bayan rawar Afirka mai zaman kanta wajen samar da tallafin soja da kuɗi ga ƙungiyoyin 'yanci na Afirka da ke adawa da wariyar launin fata da kuma yaƙar mulkin mallaka na Portugal. Adi & Sherwood (2003), Pan-African History, p. 10.
A cikin neman hadaddiyar murya, a 1963 a taron koli na Afirka a Addis Ababa, Habasha, jihohin Afirka 32 sun hadu kuma suka kafa Kungiyar Hadin Kai ta Afirka (OAU). Kafa Yarjejeniyar OAU ya faru a wannan Taron kuma yana bayyana hadin gwiwar "kokari don haɓaka matsayin rayuwa na jihohin memba da kare ikon mallaka" ta hanyar goyon bayan masu fafutukar 'yanci da kawar da mulkin mallaka. "African states unite against the white rule", ON THIS DAY | May 25. BBC News. An dawo da shi Maris 23, 2017. Don haka, an kafa Kwamitin 'Yancin Afirka (ALC), a lokacin Taron Koli na 1963. Shugaban Aljeriya Ben Bella ne ya goyi bayan goyon bayan ƙungiyoyin 'yanci, nan da nan "ya ba da miliyan 100 na francs ga kuɗin sa kuma yana ɗaya daga cikin ƙasashe na farko, na Kungiyar da suka kauracewa kayayyakin Portugal da Afirka ta Kudu". Legum (1965). Pan-Africanism, p. 42.

A ranar 16 ga Mayu 1964, Muhammad Ali ya ziyarci Ghana a matsayin wani ɓangare na yawon shakatawa na Pan-Afirka bayan nasarar da ya samu a kan Sonny Liston. A lokacin ziyarar sa na makonni biyu, Ministan Harkokin Waje Kojo Botsie ya girmama Ali da sunan "Muhammad Kwame Ali", wanda Shugaba Kwame Nkrumah ya wakilta.

A 1969, Aljeriya ta karbi bakuncin Bikin Al'adu na Pan-Afirka, a ranar 21 ga Yuli kuma ya ci gaba na kwanaki takwas. Evans, M., & J. Phillips (2008). Algeria: Anger of the Dispossessed, Jami'ar Yale Press, pp. 97–98. A wannan lokacin a tarihi, Aljeriya ta tsaya a matsayin "fitilar gwagwarmayar Afirka da Duniya ta Uku,"  kuma za ta zo ta ƙarfafa yaƙe-yaƙe da mulkin mallaka a duniya. Bikin ya jawo dubban mutane daga jihohin Afirka da Diaspora ta Afirka, ciki har da Black Panthers. Ya wakilci aikace-aikacen ka'idojin juyin juya halin Aljeriya ga sauran Afirka kuma ya nuna sake fasalin ma'anar asalin Pan-Afirka a ƙarƙashin kwarewar mulkin mallaka.  Bikin ya ƙara ƙarfafa matsayin Shugaban Aljeriya Boumediene a Afirka da Duniya ta Uku. 

Bayan mutuwar Kwame Nkrumah a 1972, Muammar Gaddafi ya ɗauki nauyin shugaban motsin Pan-Africanist kuma ya zama mafi bayyanar da mai goyon bayan Haɗin Kai na Afirka, kamar Nkrumah a gabansa – don zuwan "Ƙasashen Tarayyar Afirka". 

Ba sai a Babban Taron Pan-Afirka na Bakwai a 1994 ba, wanda aka gudanar a Uganda, aka magance batutuwan mata musamman. A karon farko, an nemi Majalisar ta yi tunani a kan rawar da bukatun mata.  Don shirya waɗanne batutuwan mata za a taso a Majalisar, an gudanar da taron Mata kafin Majalisar kwanaki biyu kafin, don samar da tsari da ke tabbatar da an saurari muryoyin mata da damuwarsu. Sama da mutane 300, kashi 74 cikin ɗari na mata, sun halarci taron kafin Majalisar. Mata daga Uganda ne suka fi halartar wannan taron, waɗanda suka kafa nasu ajandar, wanda ya fi mayar da hankali kan batutuwan mata kamar kaciya da kuma kare matasa ma'aikatan gida daga fyade da sauran cin zarafi.  Matan da suka halarci Babban Taron Pan-Afirka na Bakwai sun ci gaba zuwa gina ajanda ga Kungiyar 'Yancin Mata ta Pan-Afirka kuma sun hadu kowace rana a lokacin Majalisar don tattauna batutuwan da suka shafi irin wannan motsi. Kungiyar Mata ta Pan-Afirka ta farko ta ƙunshi matan shugabannin ƙasa, ministoci, da sauran manyan mata.

A Amurka, ana danganta kalmar da Afrocentrism, wata akida ta siyasar asalin 'yan Afirka-Amurka wacce ta fito a lokacin motsin haƙƙin bil'adama na shekarun 1960 zuwa 1970. Duba misali Ronald W. Walters, Pan Africanism in the African Diaspora: An Analysis of Modern Afrocentric Political Movements, African American Life Series, Wayne State University Press, 1997, p. 68.

Ko da yake Pan-Africanism ta yi kira ga haɗin kai tsakanin dukkanin zuriyar Afirka, ta rasa kusan rabin waɗannan mutanen ta hanyar rashin kula da gudummawar mata. A cikin littafin Tarihin Pan-Africanism: Manyan Mutane daga Afirka da Diaspora tun 1787, an ambaci Pan-Africanists arba'in, waɗanda mata uku ne kawai. Saboda rashin wakilcin da aka biya wa mata a cikin Pan-Africanism, Clenora Hudson-Weems ta ƙirƙiri kalmar Africana Womanism a cikin shekarun 1980, wanda wata akida ce da ta fi mayar da hankali kan nasarorin da aka samu na mata baƙar fata, kama da waɗanda aka ambata a ƙasa.

Gagarumar Mata a Pan-Africanism
Pan-Africanism ta ga gudummawar mata da dama masu fafutuka a tsawon rayuwarta, duk da rashin kulawa da masana da maza masu Pan-Africanist suka yi musu. 

Amy Jacques Garvey, wacce ta kafa jaridar duniya Negro World, ta shiga sosai a sauran kungiyoyin Pan-Africanism, kamar kungiyar adawa da mulkin mallaka ta International African Service Bureau. Har ila yau, ta taimaka wajen shirya Babban Taron Pan-Afirka na Biyar. Amy Jacques Garvey ta yi amfani da dandalinta don yada Pan-Africanism a duniya kuma ta yi amfani da matsayinta na edita na Negro World don rubuta shafi mai suna "Matanmu da abin da suke tunani", wanda aka keɓe ga matan baƙar fata. 

Claudia Jones wata ce kuma mai Pan-Africanist. Don yaƙar wariyar launin fata ga baƙar fata a Birtaniya, Jones ta kafa West Indian Gazette, wacce ke neman rufe batutuwa kamar gaskiyar wariyar launin fata ta Afirka ta Kudu da kuma kawar da mulkin mallaka.  Manyan Pan-Africanists maza, irin su Kwame Nkrumah, sun sami tasiri daga Jones yayin da ta haɗa falsafar Marxist-Leninist a cikin Pan-Africanism. 

A Amurka, Audley Moore da Dara Abubakari sun taka muhimmiyar rawa wajen haɓaka tunanin Pan-Afirka. Waɗannan mata sun tsara tunani da tsarin Pan-Africanism sosai, suna haɓaka wani ɓangaren Pan-Africanism da ya shafi jinsi wanda ya mai da hankali kan gaskiyar da matan Afirka-Amurka ke fuskanta, ban da na maza Afirka-Amurka. Duka Moore da Abubakari sun kasance fitattun membobin Universal Association of Ethiopian Women a Louisiana, wacce ta shiga cikin ayyukan adawa da mulkin mallaka, haƙƙin walwala, da fafutukar Pan-Africanist. A 1972, Moore ta kasance babban mai magana a Taron Mata na Afirka duka a Dar es Salaam inda ta ƙarfafa haɗin kai tsakanin mata a fadin nahiyar kuma ta nemi a haɗa matan Afirka-Amurka a cikin tattaunawar, tana jaddada cewa su ma sun jajirce wajen 'yantar da Afirka. 

A Caribbean, Peggy Antrobus ta yi wa masu tsara manufofi kira don nuna cewa matan Caribbean sune mafi talauci a Caribbean kuma UNICEF ita ce kungiya ta farko ta kasa da kasa da ta ja hankali ga mummunan tasirin gyare-gyaren tsari a kan talakawa, musamman mata. 

An haifi Alice Victoria Alexander Kinloch a 1863 a Cape Town, Afirka ta Kudu, kafin danginta su koma Kimberley. Muhallin wariyar launin fata da rarrabuwa ya tsara fafutukarta game da zalunci na tsarin a Afirka ta Kudu. A watan Yuni 1885 ta auri Edmund Ndosa Kinloch, mai hakar lu'u-lu'u wanda ya yi aiki a kamfanin hakar ma'adinai na De Beers a Kimberley. Ta shaida yanayin aiki mai banƙyama na kamfanin da ya dogara da cin zarafin baƙar fata 'yan Afirka ta Kudu, kamar al'adar sa dubban masu hakar ma'adinai baƙar fata su halarci aiki tsirara don tabbatar da cewa ba a sace lu'u-lu'u ba. Kinloch ta rubuta kasidu biyu a 1896, bayan ta koma Birtaniya a 1895, don ƙungiyar mai suna "The Recognition of the Brotherhood of Man", wanda aka karɓa sosai kuma ya jawo mata yabo mai yawa daga editoci. Kwarewarta da kuma bayyanarta a sarari game da yanayin siyasar Afirka ta Kudu ta hanyar adabi da jawabin ta yi daidai da masu tunani na sassaucin ra'ayi na Birtaniya. Kinloch ta yi ƙoƙari akai-akai don shiga tattaunawa da ƙungiyoyin masu fafutuka a Ingila. Ta yi magana a Newcastle, York da Manchester don Aborigines Protection Society wanda ya haifar da ƙuduri da aka zartar wanda ya buƙaci gwamnatin Birtaniya ta kawo ƙarshen zalunci na launin fata a Afirka ta Kudu. 

Bayanin Kinloch dalla-dalla game da yanayin zaluncin baƙar fata a Afirka ba a taɓa yin irinsa ba ga waɗannan ƙungiyoyi waɗanda da wuya su sami damar jin labarin yanayin siyasar Afirka kai tsaye. Yanzu ta shiga cikin tattaunawar adawa da mulkin mallaka ta Birtaniya, ta rubuta wani littafi mai shafuka 19 game da cinikin lu'u-lu'u a Afirka ta Kudu a 1897, ra'ayoyinta sun fara zama na Pan-Afirka sosai a cikin kiran su na kawo ƙarshen wulakanci na nahiyar. Babban gudummawar Kinloch ga Pan-Africanism duk da haka ita ce a cikin haɗin gwiwar ta na kafa African Association a 1897 tare da lauyoyi Henry Sylvester Williams da Thomas J. Thompson, inda su da wasu 11 ko 12 suka taru a otal din Charing-Cross Mansions a London. Kinloch ta yi aiki a matsayin mai kula da baitulmali amma a 1898 ta koma Afirka ta Kudu tare da mijinta. Shekaru biyu bayan haka, African Association ta jagoranci Taron Pan-Afirka, wanda aka fi gani a matsayin farkon Pan-Africanism na karni na 20.  Dr Tshepo Mvulane Moloi ta kira Kinloch "uwar kafa Pan-Africanism". 

Jeanne Martin Cissé ta taka rawa wajen 'yancin kai na Guinea da kuma kawo haƙƙin mata na Afirka a gaba na tattaunawar mulkin mallaka, misali ta yi tasiri ga kare haƙƙin mata na Guinea da aka tsara a cikin kundin tsarin mulkinta.  Babban abin da ke cikin aikin Cissé shine ra'ayin cewa Majalisar Dinkin Duniya za ta iya samar da tsarin kasa da kasa wanda zai kare 'yan mata da mata na Afirka daga batutuwa kamar auren dole.  Dangane da saurin karuwar yawan haihuwa, yayin da take cikin gwamnati, ta jaddada muhimmancin tsarin iyali da kuma ilimin jima'i a makarantun firamare na Guinea, duk da tsaurin adawa daga yawancin Musulmi.  A cikin wata kasida da aka rubuta a 1979, game da yanayin iyali a Afirka, Cissé ta yi sukar da ba a taɓa yin irinsa ba game da rawar da ake tilastawa iyaye mata a cikin wanke kwakwalwan 'ya'yansu mata don biye da matsayin jinsi.  Ta kuma taka rawa a cikin dokar 1968 a Guinea wacce ta hana auren mata fiye da ɗaya, tana mai imanin cewa zai yi tasiri wajen yaƙar yaduwar watsi da iyalai ta hanyar ubanni, don haka rage nauyin jiki da iyaye mata ke fuskanta a Guinea.  A matakin kasa da kasa, Cissé ita ce shugabar Afirka ta farko ta Kwamitin Tsaro na Majalisar Dinkin Duniya a 1972 kuma ta yi nasarar zartar da ƙuduri biyu, suna la'antar cin zarafin Isra'ila a kan Falasdinu, da wariyar launin fata a Afirka ta Kudu.  Har ila yau, ta tsara kuma ta taimaka wajen zartar da Yarjejeniyar Majalisar Dinkin Duniya kan Yarjejeniyar da Shekarun Aure a 1964, wanda ya samar da babban tsari don dokoki a fadin Afirka. 

An haifi Funmilayo Ransome-Kuti (FRK) a 1900 kuma ta yi karatu a Ingila a 1922.  Ta koma garinsu na Abeokuta, a yankin jihar Ogun a Najeriya, inda ta fara aikin ta mai zurfi a fafutukar Najeriya da kasa da kasa. Nasarorinta ba a taɓa yin irinsu ba: kasancewar ita ce mace ta farko da ke da matsayi mafi girma a cikin wata babbar jam'iyyar siyasa (Majalisar Kasa ta Najeriya da Kamaru), mace ta farko da ta tuka mota a Najeriya, kuma mace ta farko 'yar Afirka da ta yi tafiya zuwa Gabas, inda ta ziyarci China da Rasha a lokacin Yakin Cold War.  Ɗanta, Fela Kuti, ya zama sanannen mawaki a duniya kuma wanda ya kafa nau'in kiɗan da ake kira Afrobeat, wani motsi na kiɗa na siyasa wanda ya kasance mai tsananin Pan-Afirka. Masana da ke nazarin rayuwar FRK da ɗanta sun yarda cewa ita ce babban tasirin siyasa a kan Pan-Afirka da kuma ɓangaren siyasa na kiɗansa.  A 1949, FRK ta kafa kuma ta jagoranci Kungiyar Mata ta Najeriya wacce a 1953 ta canza sunanta zuwa Federation of Nigerian Women's Societies, tana neman haɗin kai tsakanin kungiyoyin mata a Najeriya.  Daga baya, ƙungiyoyin mata na duniya sun nemi ta irin su Women's International Democratic Federation (WIDF) da Women's International League for Peace and Freedom.  Ta kuma shiga cikin siyasar Ghana, inda ta zama abokiyar Kwame Nkrumah, wanda ya jagoranci murya ta Afirka kan Pan-Africanism kuma shugaban Ghana, wanda ya yaba mata 'da kasancewarta abin ƙarfafawa ga Kungiyar Mata ta Ghana.'  Daya daga cikin gudummawarta mafi mahimmanci ita ce kafa Abeokuta Ladies Club - wannan rukuni ne na matan kasuwa na Najeriya, waɗanda matsayinsu na tattalin arziki mai ƙarfi a Abeokuta ke neman yin tasiri ga manufofin mulkin mallaka waɗanda suka lalata ikon su na samun kuɗi da kuma kasancewa masu zaman kansu.  A cikin shekarun 1940, sama da mata 20,000 sun kasance mambobi. Ta canza sunan zuwa Abeokuta Women's Union, yana nuna motsi zuwa ga fafutuka kai tsaye. Misali, a watan Nuwamba 1947, ita ce ke da alhakin shirya zanga-zangar da mata fiye da 10,000 suka halarta.  Ta ci gaba da shirya don haƙƙin mata har tsawon rayuwarta har zuwa 1977, lokacin da wani hari na gwamnati da aka gudanar don mayar da martani ga fafutukar ɗanta Fela Kuti, ya sa aka jefa ta daga taga bene na biyu. Ta mutu daga raunukan da ta samu a 1978. 

 Pan-Africanism a karni na 21 

 Kafofin sada zumunta da intanet 
Tun lokacin da aka fara juyin juya halin dijital, intanet da sauran kafofin watsa labarai makamantansu sun saukake ci gaban yawancin muhimman ka'idojin Pan-Afirka ta hanyar karfafa da kuma kara haɗin gwiwa tsakanin mutane a fadin nahiyar.  Ko da yake yawan amfani da intanet ya kasance a kasa da matsakaicin duniya, kusan kashi 43 cikin dari na al'ummar Afirka suna amfani da intanet da kafofin sada zumunta tare da Facebook, Twitter da YouTube suna daga cikin shafukan sada zumunta da aka fi so.  Ikon haɗawa da mutane dubban mil mil nesa ya ba wa waɗannan dandamali damar zama wuraren da mutane a fadin nahiyar da yankin ke ƙoƙarin samar da haɗin kai na Afirka. Twitter na ɗaya daga cikin manyan shafukan da ake samar da wannan. A watan Yuli 2015, marubuciya kuma mai magana da harshen Botswana mai suna Siyanda Mohutsiwa ta yi tambaya a shafinta na Twitter wanda ya haifar da ƙirƙirar hashtag #IfAfricaWasABar.  Bayan mako guda, an samar da sama da tweets 60,000 masu hashtag, wanda ya ba masu amfani a dandalin damar yin gwagwarmaya da hangen nesa na yaduwar mu'amalar Afirka a fadin nahiyar.  Falsafar jagoranci ta mawakin Najeriya Burna Boy ita ce Pan-Africanism, saboda ya yi imani da sake gina
gada da 'yan Afirka mazauna kasashen waje, yana kallon Afirka
a matsayin Nahiyar Uwa da wurin haifuwar
dan adam. 

Haɗin gwiwar juyin juya halin kafofin watsa labarai na dijital da Pan-Africanism ya kuma yi tasiri ga bangaren ilimi. Kungiyoyin Pan-Afirka sun yi amfani da intanet da kafofin watsa labarai na dijital don samar da abubuwan ilimi ga yara da manya a ƙoƙarin inganta sakamakon koyo a fadin nahiyar. Mafi shaharar su shine Ubongo wanda shine babban mai samar da abubuwan ilimi na Afirka ga yara kuma yana amfani da shirye-shirye kamar Akil and Me don taimakawa matasan Afirka inganta sakamakon karatu.  Sakamakon ya yadu tare da Ubongo yana ikirarin cewa yara miliyan 24 sun nuna ingantaccen sakamakon koyo kuma wani bincike a Tanzaniya ya gano haɗin gwiwa tsakanin ingantaccen basirar lissafi da yara masu amfani da abubuwan Ubongo. 

 Kungiyar Tarayyar Afirka 
Tunanin Pan-Afirka ya rinjayi kafa kungiyar hadin kan Afirka (yanzu Kungiyar Tarayyar Afirka) a 1963. Daya daga cikin manyan manufofin da Kungiyar Tarayyar Afirka ta saita wa nahiyar a karni na 21 shine inganta ci gaban tattalin arziki na dogon lokaci. An dauki manyan matakai don magance wannan matsalar musamman tare da kafa Yarjejeniyar Ciniki Kyauta ta Nahiyar Afirka (AfCFTA). Kafa wannan yankin ciniki kyauta yana haɗa kasashe a fadin nahiyar waɗanda tare suke da GDP sama da dalar Amurka tiriliyan 2.5.  Fitowar COVID-19 ta jinkirta aiwatar da ita amma a cikin dogon lokaci, Kungiyar Tarayyar Afirka na fatan cewa yarjejeniyar za ta hanzarta masana'antu, ta haɓaka ciniki sosai, kuma ta taimaka wajen ƙara haɗin kan tattalin arziki a fadin nahiyar. 

Kungiyar Tarayyar Afirka ta kuma nemi yin canje-canje a kan manufofin da suka shafi motsi a cikin nahiyar. Kamar yarjejeniyar da ake da ita a Tarayyar Turai, Kungiyar Tarayyar Afirka ta gabatar da manufar motsi kyauta wacce za ta ba mazauna kasashe a cikin kungiyar damar motsawa a fadin nahiyar kyauta da kuma shiga harkokin tattalin arziki a wasu kasashe.  Yawancin kasashe ba su rattaba hannu a kan yarjejeniyar ba kuma wasu suna da shakku game da damar samun nasara amma Kungiyar Tarayyar Afirka tana ci gaba da kallon wannan manufar a matsayin babban mataki zuwa ga burinta na hadin kai da haɗin kai a fadin nahiyar. 

Ko da yake a zamanin duniya baki daya da kuma karuwar haɗin kai, kalubale na ci gaba da wanzuwa wanda ke raunana burin Kungiyar Tarayyar Afirka na hadin kai a fadin nahiyar. Yawancin waɗannan kalubale sun ci gaba tsawon shekaru da dama tare da wasu ciki har da aiwatar da yarjejeniyar da ba ta dace ba, rashin ingantaccen mulki da ci gaba da shigar manyan ƙasashen tattalin arziki na waje da sauransu.  Tasirin Amurka, Ingila da Faransa na ci gaba da kasancewa yayin da sabbin kasashe kamar China ke ƙara shiga cikin siyasa da tattalin arziki a nahiyar tare da da yawa suna kiran wannan zamanin a matsayin "sabon tseren neman Afirka". 
Manufa

Kamar yadda Henry Sylvester Williams ya tsara tun farko (ko da yake wasu masana tarihin na danganta ra'ayin ga Edward Wilmot Blyden), Pan-Africanism yana nufin haɗin kan duk nahiyar Afirka.

A lokacin mulkin wariyar launin fata a Afirka ta Kudu, an kafa wani ƙungiya mai suna Pan Africanist Congress wanda Robert Sobukwe ya jagoranta, wadda ke fafutukar kare 'yancin 'yan Afirka a ƙarƙashin mulkin wariyar launin fata. Wasu ƙungiyoyin masu ra'ayin Pan-Africanism sun haɗa da: ƙungiyar Marcus Garvey ta Universal Negro Improvement Association and African Communities League, TransAfrica da kuma International People's Democratic Uhuru Movement.

Bugu da ƙari, Pan-Africanism yana da manufar komawa ga abin da magoya bayansa ke ɗauka a matsayin ka'idoji da dabi'u na gargajiya na Afirka dangane da al'adu, rayuwar al'umma da kimar ɗan Adam. Misalai sun haɗa da motsin Négritude na Léopold Sédar Senghor, da kuma ra'ayin Mobutu Sese Seko na Authenticité.

Ɗaya daga cikin manyan jigo da ke yawo a cikin rubuce-rubucen masu ra'ayin Pan-Africanism shi ne alaƙar tarihi tsakanin ƙasashe daban-daban na nahiyar da kuma fa'idar haɗin kai a matsayin hanyar ƙin yarda da mulkin mallaka da mamayar Turawa.

Wasu jami’o’i ma sun kafa “Sassan Nazarin Pan-Africanism” tun a ƙarshen shekarun 1960. Wannan ya haɗa da Jami’ar California State, inda aka kafa wannan sashi a shekarar 1969 a matsayin martani kai tsaye ga motsin neman ‘yancin bakaken fata, kuma a yau ana amfani da shi wajen koyar da ɗalibai game da “gwanintar rayuwar bakaken fata a duniya”, da kuma “nuna wa jami’a da al’umma yawan arziki, bambanci da kuzarin al’adun Afirka, Afro-Amurka da yankin Caribbean”, da kuma “fahimtar rashin adalci ga bakaken fata daga hangen Afirka”.

Sannan Jami’ar Syracuse ma tana bayar da digirin digirgir (master’s) a fannin Pan-African Studies.The M.A. in Pan African Studies , African American Studies at Syracuse University.

Kalar Pan-Afirka

Daya daga cikin tutocin farko da aka yi amfani da su don wakiltar Pan-Afirka ita ce tutar UNIA (Universal Negro Improvement Association), wacce tuta ce mai launuka uku da ta ƙunshi daidaitattun ratsi uku a kwance na (daga sama-ƙasa) ja, baki da kore. UNIA ta amince da ita a hukumance a ranar 13 ga Agusta, 1920, a lokacin babban taronta na tsawon wata guda a Madison Square Garden a New York.

An yi amfani da bambance-bambancen kalar Pan-Afirka don ƙirƙirar tutoci a ƙasashe da yankuna daban-daban a Afirka da Amurka don wakiltar akidun Black Nationalist. Daga cikin waɗannan akwai tutocin Malawi, Kenya, Sudan ta Kudu da Saint Kitts da Nevis. Kungiyoyin Pan-Afirka da ƙungiyoyi da yawa sun kuma yi amfani da tsarin launuka ja, baki da kore a cikin yanayi daban-daban.

Wata tuta da ta zaburar da kungiyoyin Pan-Afirka ita ce mai launuka uku a kwance na kore, rawaya da ja. An fara amfani da wannan haɗin launi daga tutar Habasha ta 1897, kuma an samo shi ne daga gaskiyar cewa Habasha ita ce kasa mafi tsufa mai cin gashin kanta a nahiyar.

Suka

An zargi Pan-Afirka da kasancewa wata kungiya ce ta manyan masu ilimi na Afirka waɗanda ba su damu da muradun talakawa na Afirka ba. Dan jarida ɗan asalin Kenya mai ra'ayin hagu Philip Ochieng ya rubuta a shekarar 1971, "Kuma ba kome ba ne idan waɗannan talakawa sun san wani abu game da wannan motsi. Pan-Afirka motsi ne na ajin da ke da son kai."

Kwame Nkrumah ya fuskanci shakku daga yawancin abokan aikinsa na zamaninsa, waɗanda suka ɗauke shi a matsayin "mai son kai wanda burinsa na gaskiya shi ne ya mallaki nahiyar Afirka gabaɗaya." Yawancin sabbin ƙasashen Afirka masu cin gashin kai sun nuna adawa ga burin Nkrumah na haɗin kan siyasa na Afirka saboda sun ɗauke shi a matsayin barazana ga ikon mallakar ƙasarsu. Shugaban ƙasar Ivory Coast Félix Houphouët-Boigny ya kasance mai tsayin daka adawa da Nkrumah, kuma su biyun sun yi sabani da juna.

Kungiyoyin Pan-Afirka kamar Kungiyar Haɗin Kan Afirka (OAU) an zarge su da mutane irin su shugaban ƙasar Tanzania Julius Nyerere da cewa su ne "kwamitin masu mulkin kama-karya" waɗanda ba su kare haƙƙin Afirka ba. Shugabannin Afirka waɗanda suka yi shugabancin Kungiyar Haɗin Kan Afirka da Tarayyar Afirka kamar shugaban ƙasar Uganda Idi Amin, shugaban ƙasar Zimbabwe Robert Mugabe, da shugaban ƙasar Libya Muammar Gaddafi an zarge su da take haƙƙin ɗan adam mai tsanani yayin da suke amfani da kalamomin Pan-Afirka don halatta ikonsu. Masanin tattalin arziki ɗan asalin Malawi Thandika Mkandawire ya bayyana cewa, "Daya daga cikin manyan raunin Pan-Afirka da tsare-tsaren yanki na Afirka shi ne gazawar kare 'yan Afirka daga azzaluman su na cikin gida. Ba a ga Pan-Afirka a matsayin mai ƙarfafawa da tabbatar da haƙƙin mutane a matsayin 'yan ƙasa a ƙasashensu ba. Haɗin kai a cikin sunan Pan-Afirka ya rufe munanan ayyuka na masu mulkin kama-karya na Afirka daga cin hanci da rashawa zuwa kisan kare dangi."

Wani zargi na Pan-Afirka shi ne cewa ba shi da muhimmanci ga al'amuran zamani da suka shafi Afirka bayan mulkin mallaka, don haka "ya makale a baya." An zargi Pan-Afirka da mai da hankali sosai kan wani ɗan gajeren "Afirka" ko "baƙar fata" yayin da ake watsi da rikice-rikice masu sarkakiya na kabilanci da addini da ke tsakanin Afirka (musamman a Najeriya, inda shugabannin 'yancin kai suka yi watsi da haɗin kan ƙasa bayan samun 'yancin kai don tallata muradun kabilun su fiye da na wasu), kuma an lura cewa wannan akida ta dogara ne kan gina "maƙiyi na gama gari" kamar mulkin mallaka don ci gaba da kasancewarta da halaccinta.

 Jam'iyyun Siyasa da Kungiyoyi 

 A Afirka 
 Hukumomin Siyasa na Yau da Kullum 
 Kungiyar Haɗin Kai ta Afirka, wanda Kungiyar Tarayyar Afirka ta maye gurbin ta
 Majalisar Pan-Afirka, Kungiyar Tarayyar Afirka

 Kungiyoyin Siyasa da Ƙungiyoyi 
 Ƙungiyar Haɗin Kan Afirka
 Rassemblement Démocratique Africain, an daina aiki
 Jam'iyyar Juyin Juya Hali ta Mutanen Afirka Duka
 Kungiyar Mata ta Pan-Afirka
 Taron Ikilisiyoyi na Afirka Duka (Kenya)
 Ƙungiyar Kwadago ta Afirka Duka, an daina aiki
 Jam'iyyar Jama'ar Yarjejeniya (Ghana)
 African National Congress (Afirka ta Kudu)

 A Caribbean 
 Hukumar Kula da Harkokin Pan-Afirka, wani yanki a Ofishin Firaminista na Barbados.
 Kungiyar Afirka don Harkokin Al'adu da Afirka Mai Zaman Kanta, an daina aiki (Guyana)
 Kungiyar Yanci ta Caribbean ta Antigua (Antigua da Barbuda)
 Kungiyar Clement Payne (Barbados)
 Jam'iyyar Siyasa ta Marcus Garvey (Jamaica)
 Ƙungiyar Ci Gaban Negro ta Duniya da Ƙungiyar Al'ummomin Afirka (Jamaica)

 A Turai 
 Ƙungiyar Pan-Afirka (Ƙasar Ingila), an daina aiki
 Kungiyar Mata ta Pan-Afirka (Norway)Pan African Women Association.

 A Amurka 
Majalisar Harkokin Afirka (CAA): wanda Max Yergan da Paul Robeson suka kafa a 1937, CAA ita ce babbar kungiya ta farko a Amurka wacce ta fi mayar da hankali kan samar da bayanai masu dacewa da sabbin bayanai game da Pan-Afirka a duk faɗin Amurka, musamman ga Ba-Amurke. Wataƙila yakin neman zaɓe mafi nasara na majalisar shine na agajin yunwa a Afirka ta Kudu a 1946. CAA tana fatan cewa, bayan Yakin Duniya na II, za a sami motsi zuwa ga 'yancin kai na Duniya na Uku a ƙarƙashin kulawar Majalisar Dinkin Duniya.Duberman, Martin. Paul Robeson, 1989, pp. 296–97. Ga takaicin CAA, shawarwarin da gwamnatin Amurka ta gabatar wa taron a Afrilu/Mayu 1945 ba su sa iyakoki a fili kan tsawon lokacin mulkin mallaka ba kuma ba su yi wani motsi ba don ba da damar mallakar yanki su matsa zuwa ga mulkin kai.

Magoya bayan masu sassaucin ra'ayi sun bar CAA, kuma gwamnatin tarayya ta murkushe ayyukanta. A 1953, an tuhumi CAA da hargitsi a ƙarƙashin Dokar Tsaro ta Cikin Gida ta McCarran. Shugabanninta na farko, ciki har da Robeson, W. E. B. Du Bois, da Alphaeus Hunton (1903–70), an fuskanci cin zarafi, tuhuma, kuma a cikin yanayin Hunton, ɗaurin kurkuku. Karkashin nauyin rikice-rikice na ciki, danniya na gwamnati, da matsalolin kuɗi, Majalisar Harkokin Afirka ta watse a 1955."Council on African Affairs", African Activist Archive.
 Ƙungiyar US Organization an kafa ta ne a 1965 ta hanyar Maulana Karenga, bayan tarzomar Watts. An kafa ta ne a kan falsafar Afirka ta kawaida, kuma watakila an fi saninta da ƙirƙirar Kwanzaa da Nguzo Saba ("ka'idoji bakwai"). A cikin kalmomin wanda ya kafa ta kuma shugabanta, Karenga, "babban aikin ƙungiyarmu ta Us ya kasance kuma ya kasance don samar da falsafa, saitin ka'idoji da shiri wanda ke zaburar da aiki na sirri da na zamantakewa wanda ba wai kawai yana biyan bukatun ɗan adam ba har ma yana canza mutane a cikin tsari, yana sa su zama masu hankali na rayuwarsu da 'yancin kai".
 TransAfrica kungiya ce mai zaman kanta wacce Randall Robinson ya kafa a 1977 wacce ke ƙoƙarin samar da agajin siyasa da tattalin arziki ga waɗanda ke cikin ƙungiyoyin al'ummar Afirka. Kungiyar adalci ta zamantakewa tana tada hankali game da abubuwan da ke faruwa a cikin al'ummar Afirka ta hanyar aikin shari'a da kuma ilmantar da 'yan asalin Afirka game da manufofin cikin gida da na waje na Amurka waɗanda ke shafar su kai tsaye. Ta hanyar ƙirƙirar ƙarin haɗin kai tsakanin 'yan Afirka da mutanen asalin Afirka ga masu tsara manufofi, TransAfrica na neman ƙirƙirar ci gaba mai ɗorewa, mai zaman kanta, da ci gaba ga waɗannan kabilun.

 Manufofi da Falsafofin Pan-Afirka 
 Nazarin Maafa 
Maafa wani bangare ne na karatun Pan-Afirka. Kalmar tana nufin shekaru 500 na wahala (ciki har da na yanzu) na mutanen zuriyar Afirka ta hanyar bauta, mulkin mallaka, mulkin mallaka, da sauran nau'ikan zalunci.       A cikin wannan fannin na karatu, duka ainihin tarihin da gadon wannan tarihin ana nazarin su azaman zance guda. Jigon a cikin labarin tarihi yana kan wakilan Afirka, sabanin wakilan da ba na Afirka ba.   

 Afrocentric pan-Africanism 
Afrocentric pan-Africanism Kwabena Faheem Ashanti ne ya bayyana shi a cikin littafinsa The Psychotechnology of Brainwashing: Crucifying Willie Lynch. Wani sabon motsi da ya samo asali daga makarantar Afrocentric ta farko shine motsi na Afrisecal ko Afrisecaism na Francis Ohanyido, wani ɗan falsafar Najeriya-mawaƙi.    Ƙishin ƙasa na Baƙar fata wani lokaci yana da alaƙa da wannan nau'in Pan-Africanism. 

 Kawaida 

Kawaida, kalmar Swahili ma'ana "yawanci", ƙungiya ce ta Pan-Afirka ta ƙasa da ƙungiyar ilimi wacce aka ƙirƙira a lokacin da Black Power movement ya yi ƙarfi ta hanyar farfesa, marubuci, kuma mai fafutuka na Afirka Maulana Karenga.    Falsafar tana ƙarfafa dawo da tunanin gargajiya na Afirka tare da imanin cewa zai ba zuriyar Afirka damar ci gaba da yaƙi da wariyar launin fata da sauran matsaloli na asali.   

 Hip-hop 
Tun daga ƙarshen 1970s, hip hop ya zama ƙarfi mai ƙarfi wanda ya tsara ainihin baƙar fata a duniya. A cikin makalarsa ta 2005 "Hip-hop Turns 30: Whatcha Celebratin' For?", Greg Tate ya bayyana al'adun hip-hop a matsayin samfurin yanayin tunanin Pan-Afirka. Yana da "yanki/yanki mai ba da iko wanda ya zama tushe ga mafi talauci a cikinmu don samun damar mallakar ƙasar masu wadata".  Tate, Greg, "Hip-hop Turns 30: Whatcha Celebratin' For?", The Village Voice, Janairu 4, 2005.

Hip-hop yana haɗa waɗanda suka fito daga Afirka a duniya a cikin motsin sa zuwa ga mafi girman tattalin arziki, zamantakewa da siyasa. Andreana Clay a cikin makalarta "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity" ta bayyana cewa hip-hop yana ba duniya "misalai masu haske na ƙwarewar rayuwar Baƙar fata", yana haifar da alaƙar ainihin baƙar fata a duk faɗin duniya.  Clay, Andreana. "Keepin' it Real: Black Youth, Hip-Hop Culture, and Black Identity". A cikin American Behavioral Scientist, Vol. 46.10 (2003): 1346–58. Daga hangen nesa na Pan-Afirka, al'adun hip-hop na iya zama hanya don tabbatar da ainihin baƙar fata, kuma ta yin haka, yana haifar da haɗin kai da haɓaka ƙarfi a tsakanin Afirka waɗanda Pan-Africanism ya tsara don cimmawa. 

Haɓaka shaharar al'adun hip-hop a cikin ƙarni na 21 kuma ya ƙara yawan rawar da hip-hop ke takawa don haɗin kan Pan-Afirka a duk faɗin ƙasashen waje duk da cewa damar samun babbar hannu na Pan-Afirka ya rage.    A wani taro a Jami'ar Howard a ranar 4 ga Maris, 2016, Mataimakin Farfesa na Nazarin Afirka Msia K. Clark ya yi magana game da alaƙar tarihi da ta haɗa Pan-Africanism da hip-hop tun lokacin da aka haifi nau'in kuma yadda al'adun hip-hop ya kasance a sahun gaba na motsi daban-daban a duk faɗin nahiyar a cikin ƙarni na 21.  Ɗaya daga cikin waɗannan motsin ya haɗa da Y'en a Marre, wanda tarin mawakan rap na Senegal ne suka taimaka wajen cire tsohon Shugaban ƙasa Abdoulaye Wade daga ofis a 2012 ta hanyar tattara matasan Senegal.   

 Jaridu da kafafen yaɗa labarai na Pan Africanism 

 Les Afriques, Jarida ta sati sari wadda aka kafa domin yaɗa labarai na tattalin arziki na Pan Africanism, utace irin ta ta farko.

 Manazarta 

Bibiyar Tarihi

 Kemi Séba, Philosophie de la panafricanité fondamentale – Édition Fiat Lux, 2023  
 Hakim Adi, Pan-Africanism: A History. London: Bloomsbury, 2018
 Hakim Adi & Marika Sherwood, Pan-African History: Political Figures from Africa and the Diaspora Since 1787, London: Routledge, 2003
 Wendell Nii Laryea Adjetey, Cross-Border Cosmopolitans: The Making of a Pan-African North America, Chapel Hill: University of North Carolina Press, 2023, 
 Imanuel Geiss, Panafrikanismus. Zur Geschichte der Dekolonisation. Habilitation, EVA, Frankfurt am Main, 1968, English as: The Pan-African Movement, London: Methuen, 1974, , and as: The Pan-African Movement. A history of Pan-Africanism in America, Europe and Africa, New York: Africana Publ., 1974, 
 Blain N. Keisha, Asia Leeds, and Ula Y. Taylor, Women, Gender Politics and Pan-Africanism, Vol. 4, Issue 2 (Fall 2016), pp. 139–145
 Colin Legum, Pan-Africanism: A Short Political Guide, revised edition, New York: Frederick A. Praeger, 1965
 Tony Martin, Pan-African Connection: From Slavery to Garvey and Beyond, Dover: The Majority Press, 1985
Willie Molesi, Black Africa versus Arab North Africa: The Great Divide,  
Willie Molesi, Relations Between Africans and Arabs: Harsh Realities,