TBC

Examining the rift between Black Caribbean’s and Africans

Garvey’s call for all black persons to “Look to Africa” has been answered with an insolent “for what?” Proud of their culture, Afro- Caribbean persons’ perceived superiority over all other cultures has led to an incredibly divisive approach. Even amongst themselves Caribbean islanders consistently create numerous boundaries and hierarchies between the popular countries and the “small islands.” Though the implausible partitions within the Caribbean are numerable, they pale in comparison to the well-known battle of Africa v the Caribbean. The belief that “Caribbean people were infinitely superior to Africans, who lived in mud huts and did not know how to comb their hair” (BBC, 2006)has been inculcated in society through music, comedy and popular culture. Consequently the Pan-African “endeavour to return to traditional African concepts about culture, society and values” (Department of Social Affairs of the African Union, 2013) is seen as a downgrade and unappealing to the Caribbean framework of bettering oneself that is commonly seen in most migrant groups (Rubenfield, 2014). Unity is seen only as a vehicle for self-determination, and where this vehicle is unhelpful to that cause, Caribbean people revert to their nationalistic ways- using patriotism as a justification for critiquing others (Payne, 1995).

The facts prove that the Caribbean distance from Africa is not for lack of opportunity. From Kwame Nkrumah’s historic invitation to the diaspora to return to the motherland, to the Ghanaian right of abode laws (Atlanta Blackstar, 2015) it is clear African politicians have been willing to welcome their displaced descendants. However, preferring to obtain residences in the United States and UK (despite great bureaucracy) these opportunities are largely unrealised. On the other hand, can we honestly argue Africans typically extend an open invitation to Caribbean peoples. As recent as 2006, leading UK politicians of African descent have commented that Caribbean people are “African no longer,” (BBC, 2006) and the general willingness of Black Africans to disassociate themselves with the stereotypical behaviours of Caribbean persons suggests Pan-Africanism is hindered by both cultures. Espousing similar delusions of grandeur African persons propagate myths such as Caribbean weakness is the cause of slavery, or that they were easily beguiled onto the banana boat, highlight Africans on the ground are less willing to welcome their ‘inferior’ cousins than their leaders. It is clear unification between the cultures has been damaged by stereotypes proffered by both cultures but is also an indication of the enduring success of divide and rule tactics. Pan-Africanism, “a clear rejection of the laughable fallacy that Africans did not have a history” (Lopes, 2013), is incompatible with the colonial civilising mission.

Yet great strides have been made to bridge the gap between the two cultures. We all know of the child who is half African-Half Caribbean, and have attended the cross-cultural wedding. So with the growth of these macro-social developments is it fair to say there is no harmony and unity? However important these relationships may be to increasing the perception of harmony, anecdotes from individuals within those relationships highlight integration is not guaranteed when they say “I do.” For example the lack of a common language can hinder relationships with wider family members (Angail, 2011). And even if full cultural integration was inevitable does the existence of intercultural relationships really prove unity exists? From time immemorial there have been inter-racial relationships, and most people are willing to accept racism still exists. So, this house reaffirms the question is Caribbean nationalism really to blame for the death of Pan-Africanism, or is Pan-Africanism?

For more on this story go to: http://www.panafricanthought.com/event/has-caribbean-nationalism-killed-pan-africanism/