Making Panafricanism a Political Reality
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In light of the redeployment of Western military forces in Africa, the division of Sudan, the conflicts in Ivory Coast and Libya, the turmoil in the Central African Republic and Nigeria, and the ongoing challenges faced by the people of the Democratic Republic of Congo, it is clear that substantial risks and threats are present across the continent. These events indicate that the colonial dynamics between the West and Africa continue to persist. In the current international context, the unification of progressive African forces—regardless of how ambitious it may appear—is not merely a desirable goal; it is an urgent necessity and a pressing political imperative.

The effort to unite the African Progressive Forces is not just an ambitious goal; in light of the current global situation, it is an essential and pressing political requirement. We can no longer support a divisive strategy that has turned Africans against each other. This fragmentation has led to persistent economic rivalries among our smaller, resource-dependent nations and has created tensions between Africans on the continent and those in the diaspora. Furthermore, it has intensified conflicts among individuals competing for resources, recognition, and acceptance from powerful groups and organizations.

The necessity for unity and solidarity, in light of our shared vulnerabilities, should discourage us from perpetuating internal divisions. In this comprehensive vision of Pan-Africanism, we firmly believe that Africans living abroad—who have adopted various nationalities due to the twists of history—should be regarded as full-fledged Africans, just like those residing on the continent, despite both groups facing limitations on their citizenship rights. Indeed, Africans often find themselves as second-class citizens within their own continent. These disparities arise within a single continent, where diverse historical, cultural, social, and political experiences have shaped individuals in unique ways.

Our diverse life experiences and the various sources of internal disagreements should not impede the unification of progressive forces. These differences should not lead to any feelings of superiority among us. Once we understand that social struggles are shaped by their specific contexts, we must also recognize that tackling these issues on a global scale—where the socio-political landscape is rooted in the systematic exploitation of African resources and labor—will inevitably require some adjustments. Our global movement must be as adaptable and innovative—if not more so—than the oppressive systems we confront. In this time of profound change, where technological advancements have connected us like never before, embracing unity is the most revolutionary step we can take.
We do not seek to establish a hierarchy among the oppressed or to rank the suffering endured since the African Holocaust, both on the continent and elsewhere. It is crucial to move away from the inclination to designate individuals or specific groups as saviors. We must be careful not to view the world solely through the lens of Western academic traditions or its entertainment industry; doing so risks perpetuating a colonial mindset and adopting the arrogance linked to the European civilizing mission. We should respect diverse perspectives and recognize that not all Africans are impressed by Western achievements or its development model, which often relies on the exploitation of human labor and fosters unsustainable practices that lead to social and ecological imbalances.
In this phase of our struggle, can we truly justify limiting the individual freedoms of those to whom we have yet to provide jobs, housing, healthcare, or security? Working together on a Pan-African agenda can help us address the biases and stigmas we hold against one another. We all have a shared goal of creating a politically independent and economically thriving Africa. However, we must approach our embrace of "Africanness" with caution. It is crucial not to romanticize Africa or its people by seeking to reclaim an "authentic Africa" through spiritual leaders or traditional "aristocracies," many of whom have historically aligned themselves with colonial and neo-colonial forces.

The ongoing presence of certain historical "aristocracies" does not automatically reflect a celebration of our rich heritage, unless they actively participate in progressive efforts or champion social justice. African culture and religion, like any other, are represented by imperfect individuals who may not fully embody the values they promote.
 
Those who adhere to what is often referred to as "traditional religion" have, at times, been complicit in slavery and have supported colonial powers. Many contemporary traditional leaders have allied themselves with colonial authorities and continue to operate within a neo-colonial framework without challenging it.
 
A truly authentic African social order, born from our collective struggles, must be fundamentally revolutionary. Real spirituality cannot be divorced from socio-economic and political issues, as well as the aspirations for freedom and justice. An oppressive environment does not create the conditions necessary for such growth.

We must recognize that a genuine African civilization has not yet been realized, despite the insights gained from our ongoing battles against oppression. It is no longer enough to merely examine the system and its mechanisms, hoping it will transform to meet our goals, nor can we remain surprised by the behavior of our oppressors.

We can no longer afford to engage in ideological stances that lead us to complacency and inaction. These stances cause us to endlessly reiterate the same observations, highlighting our impotence and inadvertently reinforcing the stereotypes that portray us as incapable of taking historical initiatives. We must stop attributing the entirety of our situation to "our leaders," who, interestingly, have never truly represented us, as they consistently fail to act in our best interests. We have seen that those who attempt to do so are systematically removed while we remain passive. Even if we were to place the blame for our dire circumstances on these leaders, does that render the problem insurmountable for us as Africans?

It's often easier to blame our leaders, especially since many of us spend little time contemplating and seeking solutions to the issues that affect us. This behavior can be seen as a way of avoiding the deeper forces that empower those "powerless" leaders, whose main goal is to keep their people susceptible to exploitation.
 
We cannot continue to approach our situation with mere passion or limit our activism to theoretical discussions. Some questions that may seem intellectually engaging can actually be politically irrelevant or even harmful.
 
Is it truly beneficial to focus on who enslaved us when our current vulnerable state leaves us open to subjugation by any nation at any time?

The dynamics of empires are complex and often do not correspond neatly with ethnic and national borders. Historically, Africans have faced oppression from foreign powers, occasionally with the complicity of other Africans. In the present day, numerous Black individuals hold military and administrative positions across Africa, the Caribbean, the USA, and various European countries, playing a role in the continued subjugation of African nations. The authoritarian nature of this oppressive system indicates that even the most "revolutionary" voices among us are, to a degree, dependent on the infrastructure and resources provided by the world system of our oppressors.

All societies encounter some form of internal conflict, whether it arises from their elites through exploitation, tyranny, or collaboration with foreign powers, or from the lower classes through various criminal activities. Every nation has a history of exploiting or subjugating certain members of its population, and in every country, there are individuals willing to prioritize their personal interests or beliefs over the collective good. Even the dominance of the United States is rooted in the existence of European vassal states, supported by their elites. Europeans and Asians alike have faced similar internal struggles as those we confront today.

Cultural and linguistic differences, geographical distances, and the numerous bloody wars that have pitted Europeans against one another—both on their continent and in their colonies, and which continue today through proxy conflicts far from home—have not stopped them from suppressing their rivalries to uphold their dominance. We often behave as if we are entitled to love from other nations, rather than striving to earn their respect.
 
None of these nations that exploit and mistreat Africans would dare to do so if we were more responsive to the struggles of our fellow brothers and sisters. We lack a clear boundary that defines the limits that should not be crossed regarding the attacks on the African community. There is no unified response to the physical and moral violence that we face globally. Nations do not always maintain peaceful relations; some resort to colonization driven by a desire for survival or the pursuit of empty glory.
We live in a world where historical truths can be hard to grasp, particularly regarding events in Africa that have often been poorly documented for political reasons. It is essential to highlight the common experiences that unite us, as they far exceed the differences that divide us. We must reject the narratives of those who, without a genuine political agenda, seek to reduce Africa's challenges to mere religious issues. It is all too easy to oversimplify and claim that Africa's struggles stem solely from its religions. In reality, no religion hinders our ability to harness energy, advance in science, manage our economies, or come together as a continent.
Oppression affects all Africans, irrespective of their religious beliefs—be it Islam, Christianity, or what is commonly known as African traditional religion, which continues to play a vital role alongside these faiths. Our oppressors hail from diverse belief systems. It is unfair to blame religions and ideologies for the actions of their followers. Throughout history, people have manipulated ideologies to achieve harmful objectives. We have witnessed horrific acts carried out in the names of Democracy, Freedom, Communism, and even Peace.

"African traditional belief" is not exempt from the human inclination to utilize religion as a tool for social control, shaping the interactions between those who hold knowledge and those who are expected to adhere to it. Should we wait for all Africans to embrace "traditional belief" before we begin the fight for Africa's liberation, particularly when Europeans have effectively used foreign religions to advance their hegemonic objectives? Our shared oppression is primarily a political matter, and the social issues it generates must be addressed through political and economic strategies.

The root of our oppression is in our inability to secure our economic independence and our political sovereignty that is what exposes us to social and cultural repression. It is through political means and economic pressures that we are driven to cheapen up our identity and culture.

As long as we will feel comfortable with the fact that most of our economic opportunities and needs will depend on other communities, our Human Dignity will be undermined and we will be forced to "sell" it to meet our needs.

Without a strong economy, without the capacity to meet our basic needs through our own efforts and sacrifices, our basic needs, without a burning desire to live Free, we will have a hard time gaining respect from other communities.

The path of a spiritual quest is a purely individual choice. It is very unfortunate to see that Pan-Africanism, which aims is to fight against oppression, taking a turning point that reduce  to a fight against religion, emptying it of any revolutionary load.

We have to question certain type of discourses which, while claiming Pan-Africanism, violate its most fundamental principles, and thereby, serve the interests of our oppressors. Shouldn’t we question the motivations and projects of those who want to engage in a struggle, while beginning to divide the troops, multiplying the factors of disagreement, and adopting a totalitarian stance?
 
 
Is it not adopting a totalitarian stance than trying to impose a single vision of the Africa culture or religion, to more than one billion individuals? Cultural unity does not mean the standardization of its forms of expression. Great human collectivities, empires and kingdoms, have been, as always, a space of ethnic, linguistic and religious diversity.
We do not see Pan-Africanism as a rigid and totalitarian ideology; but rather as a political instrument at the service of people in their struggle for Freedom and justice and not the reverse. In this sense, it can bring together people with different beliefs. It is, for us, an essentially political instrument which, we think, when purged of its regressive inclinations, will be able to release the creative energy of the people, and direct it towards the struggle against the capitalist predation of the nations we have seen invading the African continent.
 
We are deeply concerned that while foreign communities are building extensive networks of corporations, social organizations, and institutions across the continent to advance their collective interests, Africans often find themselves with weak connections. Many are focused on helping other communities achieve their goals, while others chase individual ambitions due to a lack of a cohesive agenda. African entrepreneurs striving to compete with foreign corporations face financial limitations and national fiscal pressures, often with the complicity of local governments, as well as visible or hidden trade barriers on the global stage. This situation underscores that the substantial financial, economic, social, and military presence of industrial powers in Africa, along with their intention to keep Africans marginalized, cannot be effectively countered by mere impassioned speeches, appealing rhetoric, or clever slogans.
 
The struggle for African liberation cannot rely solely on protests. Nation-building requires a structured approach, established guidelines, and a willingness to make sacrifices. We believe that pan-Africanism should not be limited to the visions or forecasts of a single leader; instead, it should encapsulate the collective dreams of the African populace by uniting around their social challenges and economic needs. Pan-Africanism is a movement that reflects the extensive historical journey of nation-building in Africa, weaving together its diverse elements with the ultimate goal of empowering the African people to shape their own futures. This entails taking ownership and control of all economic and political systems, as well as the vital resources necessary for the enduring survival of their communities.

Pan-Africanism as an idea and project is the ownership of no one. The prevalence of a Eurocentric perspective often causes us to overlook the diverse range of Pan-African experiences that exist.

 It is crucial to acknowledge that our present circumstances are, in part, shaped by the daily sacrifices of countless "ordinary" individuals, many of whom have lost their lives in obscurity while fighting for our freedom and dignity.
 
If the principles and objectives of Pan-Africanism may appear from different scales and perspectives, or strategies, they are an integral part of the legitimate aspirations of any given nation, to Progress, Freedom, Prosperity, and to defend the values that they cherish, when they are threatened.

Pan-Africanism is a moral imperative to get over the centuries of tragedies, destruction, and dehumanization of Africans and hence should become our common political project to rebuild morally, politically and economically a new African civilization.
In other words, Pan-Africanism should stop being a pure academic subject, if it is to become a vibrant political force.
The different political ideologies that exist in the world, be they liberal or socialist, would not have much impact, if their followers were satisfied doing lectures over the history and the biography of their pioneers.Like any other ideology Pan-Africanism needs a political, economic, cultural, educational, and ecological program. The implementation of this program will make us confront our thoughts with the reality, which will set the basis for a real critical analysis process. It takes much more than Billionaires, academicians to build a Nation. Great nations are not built only by great entrepreneurs.

We must recognize the importance of upholding our human dignity, preserving shared values, and defending our collective freedoms. It is no longer acceptable to remain passive, believing that simply understanding how others should think and act is sufficient. We cannot afford to be powerless in guiding those who are less informed, as the leaders of other communities do.

We seem to believe that we can shape outcomes solely through criticism. We've lost the ability to influence events and decisions, yet we still expect things to unfold according to our desires. We assume that leaders, whom we neither train nor truly select, will act in our best interests. We expect scholars and academics, educated within a colonial framework, to cultivate critical thinking and generate innovative ideas. We also anticipate that traditional communities will naturally evolve into well-organized nations. Both the USA and Europe are products of political projects that emerged from bloody conflicts, and they continue to foster tribal connections and maintain their languages. Unfortunately, the Pan African project is largely absent from the discourse of political parties and electoral agendas.

We expect that Pan African ideology will flourish in a socio-political environment that lacks strong organized movements advocating for it. It is important to differentiate between our future possibilities and our current abilities. We should aim to link our individual domestic issues with global concerns and, whenever possible, synchronize the agendas of civil society organizations with those of African nations. Despite varying degrees of corruption, these nations must tackle challenges that require cooperation with international partners. For African civil society to have a meaningful impact on the continent, it is vital that we promote the political strategies of our states in a more progressive manner.

Unless we provide strong support for progressive leaders under attack, corrupt officials will maintain their grip on power. We are convinced that decisive and effective political action is crucial for cultivating an environment that promotes Pan-African economic growth.

We must recognize that some of the most indoctrinated individuals among Africans are those who have attended Western schools. While the majority of the African population is aware of their circumstances, they may struggle to understand the broader dynamics of the oppressive global system. This challenge primarily stems from their lack of access to production and distribution networks, which makes them vulnerable to the influence of foreign corporations and business entities. Despite enduring a century of violent oppression, the African masses have made significant efforts to maintain control over the traditional economic sector, often referred to as the "informal sector." However, this sector is now increasingly threatened by the predatory economic strategies of European and Asian interests.

We are witnessing an alarming acceleration of unjust land laws and land grabbing policies that pose a significant threat to the land that African peasants have diligently preserved for centuries, often without any support. It is through determined action, rather than mere critical analysis, that we can reclaim our essential territory. We have more pressing matters concerning our survival to address than to remain perpetually insulted by the actions of powerful entities, as if we are destined to be mere spectators in the world.
Europeans have the right to express their desires; however, we must ensure that they do not hinder our own aspirations. Why rely on the "Western media" for a favorable portrayal of Africa and its people when we have the power to shape our own narrative? Proud individuals do not seek validation from others but instead find it within themselves. They take responsibility for determining how the knowledge, information, and skills they value should be transmitted to future generations.
Proud communities do not worship individuals, scholars, or heroes; rather, they extend the respect these figures deserve. They recognize that knowledge is a shared resource and reflect the values and principles of those they admire. Proud communities do not depend on leaders; their profound desire for freedom inspires them to come together around common objectives that allow them to reclaim their freedom and dignity whenever they are threatened.
 
We must show a strong dedication to transforming our circumstances, reclaiming our collective wisdom, and nurturing our capacity to question and reshape the world. To revitalize our spirit, energy, and creativity, we must break through the obstacles that impede our path toward political and economic self-determination, which is crucial for any revival.

As we witness the rising aggressiveness of capitalist nations and corporations, we are faced with increasing conflict zones, diminishing water resources, and widespread land appropriation, among other threats to the survival of millions. In a context where traditional trade unions are becoming less effective, it is essential for us to reclaim control over our lives to prevent being overwhelmed by the greed of this oppressive system.
 
Although Africans may not share a common culture, we are united by our collective experiences as one of the most oppressed ethnic groups. We are citizens deprived of our fundamental rights on our own continent and beyond, grappling with the harsh realities of unemployment, stigmatization, xenophobic violence, persecution, arbitrary detention, and degrading humiliation.
This shared condition should serve as the driving force behind the political struggle for the liberation of African people from the various threats that hinder their cultural, economic, social, and spiritual progress. We must move beyond dogmatic stances and divisive policies that obstruct our ability to make essential advancements. The moment has arrived to urgently eliminate the significant barriers that hinder the establishment of robust Pan-African political organizations, which can effectively shape the continent's political landscape and support the people's struggles for a dignified and empowered Africa.

The African family could come together:

• To initiate the process for a wide reawakening dynamic of the Pan-African agenda,

• To find solutions to the burning issues that threaten our survival, such as land grabbing, access to clean water, basic health care and a healthy environment.

Tackling this challenge requires collaboration, negotiation, and the creation of alliances. In essence, we must take on the role of nation builders if we want to bring about significant change.
 
This proposal is a call to action; it is open to improvement, and we invite suggestions and constructive feedback on how to move forward effectively.

Sidya Diop