Global Africa

In 2017, we commemorate more than 170 years of the abolition of enslavement and 210 years since the trade in human beings was legally stopped in the British colonies in 1807. Today, Beckles points out there are some 200 million people of African heritage all around the world. Ideally, this should constitute a force strong enough to move away from the implications of the word “diaspora,” that of being outside of the continent of Africa; that of being creole or not “pure” African.

For people of African heritage, their collective history was recreated because of the illegal and immoral trade. It is well documented that languages, tribal customs and socio-cultural traditions were separated and demonised as part of a deliberate plan to destabilise and demoralise Africans. Transported to other countries mainly in the Caribbean, and central and southern America, the enslaved welded together their various spiritual and other customs, creating a new paradigm for survival.

Importantly, across the Caribbean, the enslaved fought tirelessly to destabilise the barbaric system that lasted for hundreds of years. Dr Eric Williams was one of the first scholars to draw attention to the fact that economics was a key element in rethinking the trade, but it occurred to me the other day, what would have happened if our ancestors did not fight? Would slavery still exist? It does not bear contemplating.

After emancipation, there were several attempts to symbolically unite the African diaspora. The Negritude movement, for instance, investigated African cultures through art, literature, and music. Pan Africanism represented by noted activists and intellectuals from TT, and Black Power in the 1970s, all sought to deal with issues of personhood.

But as Prof Beckles admitted, we are still some distance from becoming that global Africa he envisions.

The realities of migration, detribalisation, fundamental Christianity, political corruption and social inequity plague the African continent today. Continental economies continue to be dependent on foreign investment, exposing themselves to demands that have more to do with benefitting corporations, than people.

Worse, it appears that the indoctrination from enslavement and colonialism was too effective.

At one stage, the Portuguese were the largest exporters of enslaved peoples, pillaging countries along the western coast of Africa, down to Angola. Today, Beckles points out that Angola is one of the largest single investors in the economy of Portugal. In diaspora, we too face challenges of diminished selfworth and residual trauma from the untreated effects of enslavement.

Preoccupations with skin colour and western perceptions of beauty provide the backdrop to persistent inequities in predominantly African populations.

Family life needs to be repaired, along with a return to ancient values of child-rearing and community building. Our economies are floundering for reasons similar to what is experienced on the continent, but also because we persistently refuse to really work together for economic and social stability.

For me, the only way to create Beckles’ global Africa is to first emancipate ourselves from the stubborn shackles of mental slavery.

Of course, the question is how do traumatised people even begin this process. It is a conundrum that must be addressed as a matter of urgency, but at least emancipation celebrations that draw attention to the many positives and achievements are a good place to start.

Dara Healy is a performance a r t - ist and founder of the N G O , the Ind i g e - n o u s Creative A r t s Network – ICAN