International Journal of Trend in Scientific Research and Development (IJTSRD)

Volume 6 Issue 1, November-December 2021 Available Online: www.ijtsrd.com e-ISSN: 2456 – 6470

A Critical Appraisal of Kwame Nkrumah’s Pan

Africanism and the Appropriation of African Identity
Tanyi, Pamela Nugha; Nde, Paul Ade
PhD, Faculty of Arts, University of Bamenda, Cameroon

ABSTRACT How to cite this paper: Tanyi, Pamela

This paper sets out to discuss the question of African identity from Nugha | Nde, Paul Ade "A Critical
the position related to Nkrumah’s Pan Africanism. This work Appraisal of Kwame Nkrumah’s Pan
demonstrates that the question of African identity is challenged by Africanism and the Appropriation of
the diversity of cultural heritages that incarnate the African continent African Identity" Published in
International
and its peoples. It also shows that the invasions by foreign cultures
Journal of Trend in
impede the delimitation of an identity called African, and that the re- Scientific Research
education of the African is instrumental in reinventing an African and Development
identity capable of competing with other cultures in the global (ijtsrd), ISSN: 2456-
(space). 6470, Volume-6 |
Issue-1, December IJTSRD49130
KEYWORDS: African identity, African unity, Culture, Cultural 2021, pp.1726-
identity, Pan-Africanism 1734, URL:
www.ijtsrd.com/papers/ijtsrd49130.pdf

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INTRODUCTION
The appropriation of African identity is an issue here is instrumental in reinventing an African identity
due to the fact that the definition of Africa itself is capable of competing with other cultures in the global
polemic. The fundamental question remains: Who is space.
to be identified as an African? Is it culture, color,
1. African Unity and Cultural Identity
geography, or history? Here the biggest problem of
The argument here is that, Africans arising from
the African identity crisis comes from Du Bois as
different backgrounds would inevitably manifest or
expressed in his work The Souls of Black Folk, “with
demonstrate contradictory positions because of
an African suffering from the sensation of double
cultural differences. This in its totality projects a
consciousness, the feeling of two-ness”, two warring
difficulty inherent in an attempt at unity or
ideals in one dark body (1907: p.3). Ruch and
reconciliation of their contradictions. The
Anyanwuequally argue that, the contemporary
multicultural nature of Africa was/is seen by many as
African has become a multicultural hybrid full of
an aspect that could spice the unity but some saw/see
identity crisis due to slavery, colonialism and racism
it as an obstacle for the unity of Africa under Pan-
(1981).That is the reason why in this paper, we set out
Africanism. Nkrumah, for instance, sees it as an
to discuss the question of African identity from the
element which being conscious of, serves as an
position relative to Nkrumah’s Pan Africanism. This
impetus for African unity. He expresses it as follows:
work demonstrates three things: First, the question of
African identity is challenged by the diversity of the basic world view implicit in traditional African
cultural heritages that incarnate the African continent religions and philosophies may long remain an
and its peoples. Second, the invasion of foreign important factor in the African cultural subconscious
cultures impede the delimitation of an identity called or in shaping characterologicalstructures, but despite
African, and third, that the re-education of the African academic attempts to rationalize them as forms of

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explicit belief, the traditional African religions are nation and/or political state as Nkrumah presents in
doomed, by modernity(1968: p. 68). Africa Must Unite:
Even though this approach is philosophical, the point As the years go by, further all-African people’s
of consciousness is very important and depicts what conferences will take place and their resolutions and
W.E Abraham (1962, p. 45) suggests as a certain declarations will become increasingly significant as
paradigm that ties the wide range of African cultures they gain more power. All other African gatherings
and ethnic groupings. He contends that, “the central will continue to make their impression, whether they
feature of the types to which African customs belong are held to discuss political, social or economic
is that there is a certain world-view to which can be problems. Hardly a week goes by without news of
related all other concepts, including those of religion some gathering together of Africans from different
and theology, morality and social organizations” parts of the continent. As the whole of Africa
(1962: p. 45). There is, thus, an African sense of becomes free, these gatherings will gain in
community founded on kinship which projects the membership, strength and effectiveness but it is only
uniqueness and the Africanessjustifying the need for when full political unity has been achieved that we
Africans to come together. So Nkrumah instead sees a will be able to declare the triumphant end of the Pan-
bonding factor in the African multicultural state African struggle and the African liberation
leading into inter-culturalism and integration. By movements (1965: pp. 139 – 140).
presenting seven basic characteristics or attributes of The challenge here is that, despite the desire to stay
African communities he sees in them unity in united in their diversity, Africa has been wantonly
diversity. The African attaches importance to split in to pieces. This is the result of balkanisation
membership of a group, rather than individual with a and colonisation. Western powers have sought to
predominant communal and kinship spirit. The divide and rule Africa. To do this, they have sown a
second point being that, the African has a deep and seed of division and suspicion amongst and between
revered belief in the supernatural, and third, that the Africans. They have created an atmosphere of hate
African has a polygamous concept of marriage with and suspicion where by, the only trusted ally becomes
the strong emphasis on the community spirit. Fourth, the western colonial power. Africa then sees itself in a
kinship and lineage are of great importance to him vertical relationship of south to north and not south to
which holistically constitutes a sort of built-in social south. It thus becomes easier for independent African
welfare system. The lineal attachment is of a socio- states, struggling to survive to take friends from
political base. Fifth, there is a clear and notable Europe and America than to enter into fruitful
absence of the concept of absolute ownership of land alliances with other African states. This is what we
on a personal basis since land is a people’s property mean by the challenge to African unity as a
and an individual is just like a custodian of land, that hindrance, or stumbling block to Nkrumah’s Pan
is, he has a right to its utilization and occupation but Africanist policy.
not appropriation in the absolute sense, sixth, the
polygamy of the African has wide sociological and 2. African Identity and the Invasion of Foreign
diplomatic dimensions. It should be noted that, apart Cultures
from the quantitative increase in lineage, polygamy In his Consciencism, Nkrumah (1968) argues that, the
was a vehicle for promotion of friendly relations loss of African identity is due to Africa’s exposure to
between varied villages and clans. Finally seniority different cultures through slavery, slave trade, and
and old age were not only respected, but were equally colonialism. Another face of the crisis of identity is
important criteria for appointment or election to what Afisi and Taiwo (2008) term “Africa’s triple
mediationary and political offices. The raison d’être Heritage; the Afro-ethnic, the Arab-Islamic and the
of these attributes is to show the basis and the Euro-Christian double consciousness”. In this regard,
feasibility of continental unity and as well as the unity an African is neither a real Christian nor a real
of the Africanists. To concur, Abraham enjoins that Muslim nor a real African traditionalist. The pretense,
with the notion of African mind, indicating the the hypocrisy, the secrecy, all lay on this identity
existence of a certain unity tying the wide range of crisis because the African does not know who he is.
African cultures and ethnic groupings (1962). Another facet is the imposed language that sometimes
the African identifies himself/ herself with, as English
Despite the multicultural, multilingual and multi- speaking or French speaking in spite of the fact that
religious nature of Africa, the communal spirit is the proportion of speakers of these imperial languages
built-in to bring unity. This unity in diversity is is so small. It is true that language identifies people
possible because an African is social and communal because they talk in a language and think in a
and the African family is already a microcosm of the language. This problem of self-definition which

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results from the transition from the traditional to the religious, and each people have their own religious
modern way of life, can be resolved with the kind of systems with a set of beliefs and practices. Religion
analysis that would identify and separate the permeates into all the department of life so fully that
backward aspects of our culture from those aspects it is not easy or possible to isolate it” (1989: p. 17).
that are worth keeping. With this in view, Wiredu The introduction of foreign religions to African has
(1995), like Nkrumah, opine that, the blending of the become a basis for identity crisis. Thus, African
positive aspects of our culture with aspects of other Traditional religion and philosophy can create
cultures that are constructive would give a modern awareness in restituting the lost African identity. For
structure and identity to the African. Wiredu further this reason, Afisi (2008) opines that, an African
intimates that, the African today is living in a cultural should be freed from this crisis and religious dilemma
flux, characterized by a complete interplay between by not giving denigrating names to African
an indigenous cultural heritage and a foreign cultural Traditional Religions as the worship of evil gods and
legacy of colonial origin. Nkrumah on his part argues the like. For us to achieve this lost identity, education
thus: has a vital role to play.
The African society has one segment which 3. Education as a Prerequisite for the
comprises our traditional way of life, it has a second Appropriation of African Identity
segment which is felt by the presence of Islamic The case of education presupposes educational
tradition in Africa, it has a final segment which alienation. If we take from Farrant (1980), education
represents the infiltration of the Christian traditions would be viewed as describing the total process of
and culture of Western Europe into Africa using human learning by which knowledge is imparted,
colonialism and neo-colonialism as its primary faculties trained, and skills developed. Pre-colonial
vehicles. These different segments are animated by Africa had its own process of human learning by
ideologies (1968: p. 68). which knowledge was impacted, faculties trained and
skills developed. Africans before colonialism had a
It can therefore be affirmed that, the appropriation of
form of well-established informal educational system
African identity was and is urgent to clear away the
which was of daily learning. This system begins from
conflicts of conscience, self-definition, various forms
the home and extends to the experiences of the child
of alienation and the crisis of right and belonging.
in his environment. Based on the communitarian and
Amongst other exhortations and opinions, Africans
utilitarian values, the child was groomed in skills
should be warned against Euro-centrism. In this
which could feed, protect and preserve him and serve
regard Wright (1970) argues for the primary of
the community at large. In this informal system
African values and makes the call for a cultural
structuration was not known, but that does not make it
identity of the black race. He expresses it thus:
short of education as it has its own advantages. In fact
We had our own civilization in Africa before we were Farrant (1980) intimates that, in the case of informal
captured and carried off to this land. You may smile education, there is no attempt at structuring it. Much
when we call the way of life we lived in Africa of learning that goes on is almost unconscious as with
“civilization” but in numerous respects the culture of those things the child learns from his family, friends
many of our tribes was equal to that of the lands from experience and environment. Informal education is
which the same captors came. We smelted iron, more haphazard than the other forms of learning and
danced, made music and recited folk poems, we is not associated with the award of certificates. But its
sculptured, worked in glass, spun cotton and wool, effects tend to be more permanent because unlike
wove baskets and cloth… we had our own literature, formal education, which is confined to learning
our own systems of law, religion, medicine, science experiences that are planned in a specific context for
and education, we painted in color upon rocks, we a particular time, informal education pursues its own
raised cattle, sheep and goats, we planted and course of its own pace by its own means throughout
harvested grain, in short, centuries before the Romans each person’s life.
rule, we lived as men (1970: p. 6).
Thus, informal educational values served as the
That Africa had a strong and organized socio political cornerstone of African educational system. Unlike the
structure in pre-colonial days is a self-evident truth informal systems, one of the basic attributes of formal
from history. The reality is that, pre-colonial Africa educational systems involves the acquisition of
was organized in smaller ethnic groupings, yet the certificates. With the prevalence of western
social and political structures were in place. The education, Africans have lost the dividends that
African is equally conscious of himself as a religious accrued from their natural approach to education.
being and of the existence of the absolute. In this African informal educational system was based upon
regard, Mbiti asserts that “Africans are notoriously

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character formation and the entrenchment of sound for pre-colonial education. In this regard, a child’s
moral principles and values. These values are lost conduct in public was usually attributed to the type of
through years of colonialism and western education. upbringing in his/her parents’ home. Parents were
The high rate of moral decadence in our societies therefore the immediate teachers of their children
requires an appropriation of the values inherent in our since they would not want or stand their family’s
traditional systems of education. This does not mean name being dragged in mire.
adhering to the Boko Haram’s vision of fighting They did all within their capacity to bring up their
against western education. We go with Rodney children to fit the moral standards of the society.
(1973) that, education is crucial in any type of society Likewise, the community at large also had a part to
for the preservation of the lives of the members and play towards up-bringing of the child or children.
the maintenance of the social structures. This implies This is strongly held onto by the Nso community
that, education remains a tool for development and (people) of the North West Region of Cameroon with
must take its roots in the living conditions of the an adage that, ‘‘A child belongs to the mother when
people for it to be realistic. This explains why the in the womb, once born, it belongs to the
underlying philosophies of any system of education community’’, thus, the community is also tasked with
come from the style and the cherished values of the the up-binging of a child. In this regard, every parent
people. In this regards, the pre-colonial African or adult was expected to correct any child when
system of education whether written or unwritten was he/she went wrong; whether or not the child is
based on communalism, utilitarianism/functionalism, his/hers. It remains a contrary today because of the
preparationalism, perrenialism and holisticism. The adulteration from the western system where
prevalence of Western education has diminished these correcting one’s child by a parent or adult at times
values and ideologies as the West brought another raises an alarm from the child’s biological parent(s)
way of interpreting the values. and even draws the attention of the extremist
Today, people no longer do things to accommodate exponent of children’s rights. Yet the objective of the
others. The principle of individualism has taken over pre-colonial African system of education was geared
African communalism, brotherhood, collectivism, and at grooming children according to the needs of their
the rest of ‘isms’ mentioned above as underlining the society; considering all that relevant to the practical
African education systems. Corruption has permeated live within their society or community. This is
the fabrics of society while violent crimes and succinctly expressed by Rodney (1973) who gives the
terrorism remain in the rising position. This is example of the Bemba people of what was then
indicative of a great shift form a communalistic Northern Rhodesia. Children by the age of six could
system of indigenous education to an individualistic name fifty to sixty species of tree plants without
one. Education is no longer in benefit of the hesitating, but they knew very little about ornamental
community as focus but as a fall out, but rather for the flowers. The explanation is simply underscoring that,
development of the individual and his selfish needs. knowledge of the trees was a necessity in the
in contrast to both Plato and Rousseau who believed environment of “cut and burn” agriculture and in a
that, education aims at a just society with strongly situation where numerous household needs were met
shared values. Contemporary liberal education by tree products. Flowers however, were irrelevant to
theorists such as John Dewey, MichealOakeshott, survival.
Paul Hirst and R.S Peters, hold that, education is Likewise, the most crucial aspect of pre-colonial
individualistic, existing simply for the sake of African education was its relevance to Africans,
developing one’s rational mind, exploring with our contrary to the alien system introduced by the
natural inquisitiveness, acquiring knowledge for the colonialists. The pre-colonial education was integral
sake of knowledge or at cultivating personal in the sense that, it was closely linked with social life,
autonomy (Rodney,1973). both in a material and spiritual sense. Its collective
Nevertheless, abuses do not do away with the uses or nature, its many sidedness, as well as its progressive
values, education has as its target the responsibility of development are in conformity with the successive
building or developing citizens who are morally stages of physical, emotional and mental development
accountable to the society; who value their culture, of the child. In a positive note, there was no
custom and tradition and are ready to defend it with separation of education and productive activity or any
courage, since it is from and within the people or division between manual and intellectual education.
community and their living conditions. This being the Thus, in its entirety, through informal, pre-colonial
condition with the pre-colonial African community, African matched the realities of pre-colonial African
the families were therefore the most immediate unit society and produced well rounded personalities to fit

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into that society. Then why should this issue of help the people sustain a living in those days and to
education be an important aspect in the approach of see how to improve it. Such positive aspects could
African identity? One answer is probably that formal then be harnessed and harbored to the academic
education, as introduced and institutionalized by the agenda, for it makes no sense to own a certificate in a
colonizers, leads to a certain form of alienation from certain field which is irrelevant to your society.
our African cultural values. Africa was denied a Though as Nyerere would wish and propose that the
history, rationality, culture amongst other things African should go back to the glorious past in order to
which were essential to its being. Blackness was identify as Africans, the challenges of the
looked upon as an ontological mistake and even to contemporary world, coupled with socio-economic
this day one still sees traces of such a mindset among and political restructuring science and technological
some blacks and whites alike. In this regard, Bedu- development cannot permit any stability for even the
Addo (1981) argues that, it is the slavish copying of present African is different from the pre-colonial
foreign patterns, which inevitably destroys a people’s African. Being a new individual with new challenges,
distinctive culture. Acculturation is not a bad thing, the African has to assume this new identity. In this
but when it overwhelms the original culture, it poses a regard, Nkrumah asserts that: A new harmony needs
problem of alienation. to be forged, a harmony that will allow the combined
presence of traditional Africa, Islamic Africa and
To succumb to this new culture is to accept the
Euro-Christian Africa, so that this crisis is in tune
permanent stamp of the brain-drain imposed by
with the original humanist principles underlying the
colonialism. Given that during the pre-colonial era,
African society.
the concept of modern education was far-fetched all
that was needed for education to make sense was to Our society is not the old society but a new, enlarged
observe, imitate and to participate. So to say, the by Islamic and Euro-Christian influences. A new
colonizers and colonialists did not introduce emergent ideology is therefore required, an ideology
education into Africa, rather they introduced a new which can solidify in a philosophical statement, but at
set of formal educational institutions which partly the same time an ideology which will not abandon the
supplemented and partly replaced those which were original humanist principles of Africa. Such a
there before.it was not an educational system philosophical statement will be born out of the crisis
designed to give young people confidence and pride of the African conscience confronted with the three
as members of African societies, but one which strands of present African society. Such a
sought to instill a sense of difference towards all that philosophical statement Nkrumah (1968) calls
was European and capitalist. The racism and cultural philosophical consciencism. It should be noted that
boastfulness harbored by capitalism were also education is built on ideas or ideologies. It is in
included in the package of colonial education. This respect of this that Nkrumah proposes a revolution for
was education for subordination, exploitation, and the reconstruction in post-colonial independent Africa
creation of mental confusion and the development of which is mainly concerned with the social, cultural,
underdevelopment, just to use the words of Rodney scientific, economic, industrial and technological
(1973). This system of education has left African developments. This can be done when there is a
grossly unidentifiable. It is and has been pretty radical break from the capitalist orientation of the
difficult for the African to reconcile himself with society.
himself since there is a great deal of confusion in his Similarly, Bolarinwa and Andah (1993) call for the
head. The educational problem is just one of the liberation and reawakening of the African mind. To
multiple heritages the African battling with to self- them, it is only Africa and Africans alone that can
identity. free the African mind. Thus to have a true African
There is therefore a great need to achieve a proper identity the African must first all embody his cultural
education for the African in order to meet up with the heritage by way of learning and the uplift of the
global development of science and technology. To African culture and moral values, sat the same time,
achieve this, the African must not lose the trend of his become technologically relevant to meet with
culture but at the same time be conscious of what contemporary realities and challenges. Until our
goes on in the global arena. It is not to go back to the educational system corresponds to the solution to our
glorious pre-colonial African past for it is no longer challenges and our contemporary realities, we will
possible, but we can look in to it to take the positive only face the challenges of the undergraduates,
aspects of it. That is, there is a need to go back into graduates and post graduates fleeing the continent
the pre-colonial history, study the kind of indigenous into other countries where what they study is relevant
education system, how it operated, how it worked to and influencing their development massively while

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latter heaps insults on us and our continent and how against a background of previous subjugation to
backward we are. This is in line with what Du Bois dominant powers and alien education and cultures. To
expresses that even books were written and planned do this, it is necessary to inculcate I the educational
for white readers and their world viz: One can see in system the method and means of poverty alleviation
almost every book written by a coloured author that and new technological and scientific competence.
the work has been done under foreign dictation. The This is to be done by unleashing the usable aspect of
author has wished his book to be read and to be sold, the traditional systems and containing them within the
he has written too many under the influence. larger framework of a developing technology. In
which case, if the African cannot develop or invent
The book has been planned for white readers. The
the kinds of technology of contemporary times, he
transition from the custom of writing books of
can borrow technology as people of other cultures too
explanation and defense intended for white men to
would have something to borrow from them. In
read to that of depicting our own experience giving
another case, there is a need to adjust or to reverse
our own interpretation of events transpiring or past
what Nkrumah (1965) presents as ‘Stupendous task’
pouring out our own realities of feelings and longings
depicting a situation where African education is
telling of God and his work as we see them has as yet
aligned to alien examination councils and languages;
hardly begin. This explains the genesis and the issue
the making there from of inferior copies of the alien
of identity that demanded appropriation of African
bourgeois gently; the simultaneous denial of the
identity. Similarly, the case in African colonial
knowledge belonging to Africa’s past or the distortion
education was in line with that of the Negros in the
of traditional African culture; the undue emphasis on
American social order. Regarding this aspect as put
alien history, Geography culture and even weather,
by Mbiti:
and the breeding of intellectualist-inclined African
Such education as we were all given put before us academicians and elites, who cannot address the stark
right from our infancy ideals of the metropolitan realities of contemporary African life. The
countries, ideals which could seldom be seen as fundamental emphasis is that a thorough re-appraisal
representing the scheme, the harmony and progress of and comprehensive educational campaign which must
African society. The scale and type of economic begin from an analytic view of alienation and a
activity, the idea of the accountability of the radical assessment of its thesis conducted in the light
individual conscience introduced by the Christian of its peculiarities in Africa, with special attention to
religion, countless other silent influences, these have the extermination of the realities of and relics of
all made an indelible impression upon African racism.
society…But neither economic nor political
subjugation could be considered as being in tune with 4. The Pan Africanist Ideology as a Cultural
the traditional African egalitarian view of man society Fight
Pan-Africanism can be seen as an ideology. Bernard
(1969: p. 70).
Fonlon (1966) defines an ideology as a doctrine on a
Similarly, President SekouToure of Guinea laments: regent and coherent set of well-defined principles,
The education that was given to us was designed to political philosophy which serve as a standard or a
assimilate us, to depersonalize, to westernize us, to norm for judging the soundness of political decisions
present our civilization, our culture, our own and actions; a doctrine to which we should refer for
sociological and philosophical conceptions, even our political enlightenment, in specific problems just as
humanism as the expression of a savage and almost Christians refer to the Bible or to the catechism.
unconscious primitivism, in order to create a number KwasiWiredu (1980) understands ideology in two
of complexes in us which would drive us to become senses, the good and the bad. In the good sense, it is a
more French than French themselves. In addition to set of ideas about what form of the society must, such
this, there were the advantages and the security of the set of ideas need basis in first principles which is
material surroundings of the intellectual elites, which where philosophy enters. In the bad sense, it is a set
were absolutely foreign to life of the immense of dogmas to be imposed by the government with
majority of the people and constitute a privilege force if necessary. Looking at these definitions, we
situation in comparison with general conditions can consider an ideology as a comprehensive
(1959: p. 213). framework of ethical and social principles as well as
Considering the above citation with ideas they beliefs which serve as an ideal for as a political being
present, we see and note that pre-colonial indigenous in his society. It is in a way a framework of ideas
education puts the African in the spirit of nostalgia binding and guiding the practice of politics to reach a
towards its purpose, direction and focus. This is particular goal. For Kwame Nkrumah (1964), there is
therefore strife to gain or consolidate African identity no much difference between philosophy and

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ideology. He states that, the social milieu affects the integrated by socialists apparently acceptable yet
content of philosophy, and the content of philosophy presenting and ideological and programmatic
seeks to affect social milieus, either by conferring it problematic. This was because of practical difficulties
or opposing it. In either case philosophy implies or what can be termed implementation difficulties
something in the nature of an ideology. arising from similarities with communism. For
instance Okadigbo cites Padmore as saying:
The case where the philosophy confirms a social
milieu, it implies something of the ideology of that Pan-Africanism recognizes much that is true in the
society. In the other case in which philosophy Marx’s interpretation of history, since it provides a
opposes a social milieu, it implies something of the rational explanation for a good deal that would
ideology of a revolution against that social milieu. otherwise be unintelligible but it nevertheless refuses
Philosophy in its social aspect can therefore be to accept the pretentious claims of doctrinaire
regarded as pointing up an ideology. It is therefore communism that it alone has the solution to all the
parallel to KwasiWiredu’s good and a bad sense as complex racial, tribal and socio-economic problems
Nkrumah has confirming and opposing nature of facing Africa. It also rejects the communist
philosophy in relation to social milieu. The ideology intolerance of those who do not subscribe to its ever
of the society is confirmed in the philosophical idea changing party line even to the point of liquidating
or doctrine of that society while a revolution against them as enemies of the people. Democracy and
that society is when philosophy opposes the ideology brotherhood cannot be built upon intolerance and
of the society. Whatever the case may be, an ideology violence (1985: p. 39).
is a pattern or framework of principles and beliefs From a strategic view-point, Padmore asserts that
serving the ideal of a whole man as an individual and Pan-Africanism seeks attainment of the government
as a member of a society. Pan-Africanism as an of Africans for Africans with tolerance extended to
ideology would therefore be born from the non-Africans residing in Africa. As an ideology, it is
philosophies underlying African society or milieu. a philosophy of action for social, economic and
Such would include communalism, humanism and political development of Africa. It is a movement of
socialism. It would obviously be a netting of all or ideas and emotions feeding African United States
two. However, the case of ideologies is considered with its original focus in black consciousness in a
later in the work. Let us isolate the case of pan- world dominated by the world powers. In other word,
Africanism as an ideology. It should be noted that it is a socio-political world-view and a moral
despite the early surface of pan-Africanism around philosophy as well as a movement which seeks unity
1919 as an ideology, it is a post independent and emancipation of both native Africans and those of
ideology. To see the germ of Pan-Africanism in the the Africans in diaspora as part of global African
African leaders at the time of Nkrumah was very community. The proponents in the limelight include
clear with regard to the issue of socialism which as a Henry Sylvester who organized the first five
term became a necessity in the platform diction and conferences in 1919 with W.E.B Du Bois who later
political writing of African leaders. became the ‘father’ and prophet of Pan-Africanism,
This means that there was already a common Kwame Nkrumah, Magnus William of Nigeria, Jomo
dominator and foundation for all African ideology. Kenyatta of Kenya and others including Khadafi of
This term unites the Africans in recognition that the Libya.
restoration of Africa’s humanistic and egalitarian As an ideology, Nkrumah (1973) was always
principles of society call for African unity. The united conscious of it and put it into writing as he always
striving of the African leaders for the restoration of stresses African unification, when Towards Colonial
personality and principles called on all Africans to Freedom was written; his ideas on African unity,
stand as one man for reason (philosophy) leading to important even as he considered them were limited at
the movement and the ideology of Pan-Africanism. that time to West African unity as a first step. It is
Thus Pan-Africanism is the ideology that calls on all realistic and pragmatically correct because a journey
Africans to unite and face their developmental of a thousand miles always starts with a step. Since he
challenges as one social entity with common identity had the opportunity, his ideas to work and in the
and plights. Every philosophy always addresses or intensification of neo-colonialism, he laid even
attempts to address a pending problem, Pan- greater stress on the vital importance to Africa’s
Africanism as a philosophy and ideology was and is survival of a political unification of the entire African
addressing the issue of African identity and poor continent. Nevertheless, he observes that regional
development among others. For Nkrumah, Africans groupings which are economically based cooperation
need unity or union of independent African states in areas which are already dominated by neo-

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colonialist interest instead retard rather than promote what makes Pan-Africanism peculiar or unique? For
the unification process. in fact, Pan-Africanism is among others like socialism
In this ideology expressed is the affirmation and and/or communalism, consciencism and communism
postulation of the inevitable national solidarity of that characterized the contemporary African society.
colonial peoples and their determination to end the Yet in a society or societies where there are
political and economic power of colonial government. competing ideologies, it is still usual for an ideology
The ideology from this view-point serves a practical to be dominant. Thus pan-Africanist ideology prevails
guide and a political yardstick projecting an when it becomes dominant, when it is that of the
uncompromising opposition to all colonial policies, ruling group. Besides seeking to establish common
exposing the inherent contradictions between colonial attitudes and purposes for the society, the dominant
labour and capital investment in the colonies; ideology is that which in the light of circumstances
between the financial monopolist combines and the decides what forms institutions shall take, and in what
imperialist powers in their unquenchable thirst for the channels the common effort is to be directed. Pan-
colonies and national aspirations of the colonial Africanism as an ideology therefore unites and
people just to mention a few.Yet as already prevails over other ideologies since they are not
mentioned concerning Pan-Africanism as an opposing and competitive but rather are having as a
ideology, it featured as post independent framework based, egalitarian and humanistic principle with
of ideas and principles, as well as belief systems society of community in focus.
guiding behavior within and without the society. For Conclusion
instance, Nkrumah came out consciencism as an Ideologically, Pan-Africanism aimed at promoting
ideology leading to another and greater ideology in understanding and unity amongst the people of
terms of focus and scope, Pan-Africanism in this descent, accelerating the liberation of African from
regard, the instrument of ideology is a political imperialism, individualism, capitalism and
theory, social and moral theory. Pan-Africanism is colonialism. Another objective of this ideology was to
therefore an ideology which can unify Africans, free mobilize and develop the feeling of one community
Africans in order to abolish the existence of social among the people of Africa aiming at enhancing the
order and also to search to defend and to maintain the emergence of the united states of Africa. By so doing
new order that the ideology will install. Pan- it advocates the projection of African personality in
Africanism as an ideology has to bring a socio- world affairs to those faced by missionaries. This is
political change a revolution. In fact it is an ideology because the ideology is the key to the inward identity
that brings a change, a revolution. of its group that is intent solidarist. So the possibility
Kwame Nkrumah (1968) quotes Mirrini as saying and particularity of Pan-Africanism is because
that every true revolution is a program, and derived different social systems can co-exist with a common
from a new, general, positive and organic principle. ideology. The necessity of egalitarian principle is
The first thing necessary is to accept that principle. Its because peaceful coexistence between the African
development must therefore be confined to men who States from instance with different social systems, but
are believers in it, and emancipated from every tie or would not coexist if oppressive classes exist and
connection with any principle of an opposite nature. likewise with opposing ideologies. Thanks to
This is because an ideology does not seek merely to solidarity, the common enemy, egalitarian spirit and
unite a section of people; but it seeks to unite the humanist philosophy that forward that wagon of Pan-
whole of the society which it finds itself. In effect, Africanism. Today, Pan-Africanism is a success in
when it is dominant, it certainly reaches the whole that it has gripped the African people and has an
society. Thus Nkrumah sees consciencism as an exciting and romantic hold over militant African
opening and light to Pan-Africanism helping precisely nationalists, particularly those whose countries are
the Africans to understand the social dialectics and still under colonial control or apartheid aggression. It
enable them to the real struggle that can install or re- could also been seen from the realization of OAU to
install the African socialism whose basis is egalitarian AU and the demand for an African unique currency.
and humanistic principles. We recommend the African leaders to work out a
possibility of building their own currency such that it
In a way there is a link between a revolution and an will reduce the dependency rate towards the
ideology. This is because the success of a revolution occidentals and permit the African economy to
entails the attributions of an ideology to the entire experience a boom giving that they will be able to sell
society. That is, the ideology gives countenance to the directly without any problem of converting from
ensuring social milieu. The question now remains if dollars to FCFA.
Pan-Africanism is prevailing among other ideologies,

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