HISTORY OF PAN AFRICANISM A CASE STUDY OF NIGERIA

ABSTRACT:
The above topic is aimed at critically studying the concept of Pan Africanism in Nigeria and also to unravell the mystries behind the track record of Pan Africaism in Nigeria. This study seeks to bring about a thorough scrutiny on the rhetorical events, present situations and possible future prospects for the sustainability of Pan Africanism and the challenges it had been confronted with, lastly offering possible remedies to promote the growth of pan africanism in the country.
Moreso; the study shall attempt to carefully analyse the sequence of several pan african events of the country in reference to the total struggle for the emancipation of Africa and particularly Nigeria have undergone in the attempt to reedeem the almost exterminated African glories of pan african endeavours. Furtherly, we shall proceed by conceptualising the topic in the following manner below for easy collation of notable data and identification of cogent points:

DEFINITION OF THE TERM:
Pan Africanism is the ideology which posits that all Africans and Lovers of Africa both home and abroad, regardless of colour, age, sex or economic status and political affiliations should or may unite on the platform of African Liberation to profer a lasting solution to the African Predicament in the face of rapid Globalization.
- Adeleye

"Pan-Africanism is also an ideology and movement that encourages the solidarity of Africans worldwide. It is based on the belief that unity is vital to economic, social, and political progress and aims to "unify and uplift" people of African descent. The ideology asserts that the fate of all African peoples and countries are intertwined. At its core Pan-Africanism is "a belief that African peoples, both on the continent and in the Diaspora, share not merely a common history, but a common destiny"
- Wikipedia

OVERVIEW OF PAN AFRICANISM:
Pan-Africanism stresses the need for "collective self-reliance". Pan-Africanism exists as a governmental and grassroots objective. Pan-African advocates include leaders such as Haile Selassie, Ahmed Sekou Toure, Kwame Nkrumah and Muammar Gaddafi, grassroots organizers such as Marcus Garvey and Malcolm X, academics such as W. E. B. Du Bois, and others in the diaspora. Solidarity will enable self-reliance, allowing the continent's potential to independently provide for its people to be fulfilled. Crucially, an all-African alliance would empower African people globally.

The realization of the Pan-African objective would lead to "power consolidation in Africa", which "would compel a reallocation of global resources, as well as unleashing a fiercer psychological energy and political assertion...that would unsettle social and political (power) structures...in the Americas". United, African nations will have the economic, political and social clout to act and compete on the world stage as do other large entities, such as the European Union and the United States.

Advocates of Pan-Africanism – i.e. "Pan-Africans" or "Pan-Africanists" - often champion socialist principles and tend to be opposed to external political and economic involvement on the continent. Critics accuse the ideology of homogenizing the experience of people of African descent. They also point to the difficulties of reconciling current divisions within countries on the continent and within communities in the diaspora.
- Wikipedia

ORIGIN OF PAN AFRICANISM IN NIGERIA THE PRECOLONIAL ERA

SAMUEL AJAYI CROWTHER AND THE BRITISH EXPEDITION OF 1841:
Biography: The Right Reverend Samuel Ajayi Crowther D.D. (c. 1809 – 31 December 1891) was a linguist and the first African Anglican bishop in Nigeria. Born in Osogun (in today's Iseyin Local Government, Oyo State, Nigeria), Crowther was a Yoruba man who also identified with Sierra Leone's ascendant Creole ethnic group.

Mission: Crowther was selected to accompany the missionary James Frederick Schön on the Niger expedition of 1841. Together with Schön, he was expected to learn Hausa for use on the expedition. The goal of the expedition was to spread commerce, teach agricultural techniques, spread Christianity, and help end the slave trade. Following the expedition, Crowther was recalled to England, where he was trained as a minister and ordained by the bishop of London. He returned to Africa in 1843 and with Henry Townsend, opened a mission in Abeokuta, in today's Ogun State, Nigeria.

Crowther began translating the Bible into the Yoruba language and compiling a Yoruba dictionary. In 1843, a grammar book which he started working on during the Niger expedition was published; and a Yoruba version of the Anglican Book of Common Prayer followed later. Crowther also compiled A vocabulary of the Yoruba language, including a large number of local proverbs, published in London on 1852. He also began codifying other languages. Following the British Niger Expeditions of 1854 and 1857, Crowther produced a primer for the Igbo language in 1857, another for the Nupe language in 1860, and a full grammar and vocabulary of Nupe in 1864.
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He served as a great instrument of modern slavery (missionary and colonisation) in breaking the communication barrier between colonialists, missionarists and the indegenous inhabitants of the West Coast Region of Africa. Considering the controversial circumstances precipitating his participation in the british expedition, he could not have done better than he had if only he knew or forsaw the consequencies of his noble decisions to negotiate a freedom cause for his race.
- Adeleye

THE 1861 CESESSION OF THE EKO TERRITORY:
The cesession of the EKO territory by Oba Dosunmu to the british consulate at about the paltry sum of (GB2000) marked the era of british influence on the native people of Lagos from the original tribe of Yoruba Kingdom tribe and Edo (Benin) Kingdom. This political decison gave the british merchants more power to actually preside in the native domains. Several exchange of socio-cultural ideas transpired which are the major events which witnessed the native rulers participating in the slavery. Many of the then Eko (Lagos) citizens were exchanged for several commercial or political gains, transported from the soil of motherland (Benin, Eko, Badagry, Calabar, Elkanemi, Bene, Togo , Gold Coast, Upper Volta) to the far reaching continents of the world i.e. Europe (Britain, Ireland, Germany, France, Italy, etc...), USA (Maryland, Georgia, New York, Akansas, Washington, Texas, Detroits, Virginia Islands, Cuba, Mexico, Brazil, Haiti, Trinidad and Tobego, St Dominican Republic, lastly Canada and Jamaica).
- Adeleye

THE ARRIVAL OF MARTIN DELANY 1856:
Biography: Martin Robison Delany (May 6, 1812 – January 24, 1885) was an African-American abolitionist, journalist, physician, and writer, arguably the first proponent of black nationalism; Martin Delany is considered to be the grandfather of Black nationalism. He was also one of the first three blacks admitted to Harvard Medical School. So he returned to writing, publishing The Origin and Objects of Ancient Freemasonry; Its Introduction into the United States and Legitimacy Among Colored Men and prior to that, The Condition, Elevation, Emigration and Destiny of the Colored People of the United States Politically Considered, a treatise that explored the option of blacks returning to their native Africa.

Mission: This prompted a trip to Nigeria in the mid-1850s to negotiate land for African-American emigrants, as well as exploring Central America and Canada as options. Delany wrote about what he found there as well as a novel, Blake: Or the Huts of America. However, in the face of competition from the White-led American Colonization Society, Delany had to abandon plans for a large-scale expedition. West Indian RobertCampbell, his sole expedition colleague, left before Delany, and consulted British cotton-growers before sailing on to Lagos. On learning this, Delany left immediately for West Africa. After a five-week stay in Liberia during which he changed his mind about the settlers there, he left for Lagos, where, after lengthy discussions with the men of importance and the ruler, he was granted a 330 sq. footplot of ground. Delany finally caught up with Campbell in Abeokuta in November 1859.

The two men had extensive discussions with the Alake Okukenu of Abeokuta, who agreed to admit a limited number of settlers and to grant them equal rights. The settlers had to respect Ebga laws, the Alake specified. They were to bring ‘a knowledge of the arts and sciences, agriculture and other mechanic and industrial occupations’. With financial aid mainly from the British Anti-Slavery Society and the Cotton Supply Association of Manchester, the two men then toured other Yoruba cities, and obtained similar agreements. They then travelled to Britain, where they were positively received. Both men wrote accounts of their journey; Delany’s Official Report of the Niger Valley Exploring Party, was published in both London and New York in 1861. It is a very respectful account of the peoples whose countries he travelled through, their agriculture, animal husbandry and implements; their industriousness and affability. Towns and markets he found to be ‘orderly and well regulated’.

Slavery existed he noted, but of a totally different kind to that in European colonies: the enslaved were prisoners-of-war and criminals, and were not too harshly treated and were usually eventually freed. It was ‘Protestant kings and Protestant missionaries’ on the coast who were the ‘most cruel oppressors’ (p.50). The Africans, Delany noted, wondered what the use was of the book-learning and ‘civilisation’ being brought to them by the missionaries, if power can only belong to the White man? ‘Africa is our fatherland’, Delany wrote, and must be ‘regenerated. Her position among the existing nations will depend mainly upon the high standard she may gain compared with them in all her relations … politically and commercially … Africa [is] for the African race …’

However, Delany’s plans were doomed to failure. Anglican missionaries in
Abeokuta, fearful of the presence of educated African Americans, persuaded the Alake (king) that he should deny signing an agreement with Delany. With the outbreak of the American Civil War, the British became fearful of their source of raw cotton drying up, and sought to advance cotton-growing along the Niger. The first step was the deposition of the Docemo (ruler) of Lagos in 1862. As the British now ruled Lagos, the Alake had little option but to bow to their influence. This led Delany to wonder if there was any difference between the British and the Americans: the ‘great powers’ policy is changed from that of abject slavery to reducing them to political dependents’ (Sterling, p.224).
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KING JAJA OF OPOBO AND THE BRITISH EXPEDITION :
Biography: (Jubo Jubogha; 1821–1891) was a merchant prince and the founder of Opobo city-state in an area that is now part of Nigeria. Born in Umuduruoha, Amaigbo, in Igboland, he was sold at about the age of twelve as a slave in Bonny. Jubo Jubogha later took the name "Jaja" for his dealings with the British.

Mission: Jaja proved his aptitude for business at an early age, earning his way out of slavery; he was enculturated according to Ijaw (Ibani) rituals and eventually established himself as head of the Anna Pepple House. Under Jaja's leadership, Anna Pepple soon absorbed a number of Bonny's other trade houses until an ongoing dispute with the Manilla Pepple House led by Oko Jumbo forced Jaja to break away as Opobo city-state in 1869.

Opobo soon came to dominate the region's lucrative palm oil trade, and was soon home to fourteen of what were formerly Bonny's eighteen trade houses. Jaja also moved to block the access of British merchants to the interior, giving him an effective monopoly; at times, Opobo even shipped palm oil directly to Liverpool, independent of British middlemen.
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THE CREATION OF ROYAL NIGER COMPANY AND THE EXILE OF KING JAJA OPOBO:
In 1884, the europe(Britain, Germany and France and Poland) all met in Berlin to scramble for the divide of the continent and its endownment. In 1895 The Royal Niger Company treaty was established by the british merchants to secure the ability to involve or rather control local trade of commercial resources. For the first time It represented the administrative hub of their ill socio-political and economic intensions. In this era, british merchants participated in the exchange of ridiculous objects (mirror, umbrella, bycicle, combs and compass) for natural resources i.e. palm oil, palm kernel, timber, palm trees, cocoa, rubber, bittlemen, charcoal, and coconut shells) etc.

At the 1884 Berlin Conference, however, the other European powers designated Opobo as British territory, and the British soon moved to claim it. When Jaja refused to cease taxing British traders, Henry Hamilton Johnston, a British vice consul, invited Jaja to negotiations in 1887. When Jaja arrived, the British arrested him and tried him in Accra in the Gold Coast (now Ghana) then took him to London for some time, where he met Queen Victoria and was her guest in Buckingham Palace. After some other turbulent history,[clarification needed] he was exiled to Saint Vincent in the West Indies. Plans were also made for him to be relocated to Barbados.

In 1891, Jaja was granted permission to return to Opobo, but died en route, allegedly poisoned with a cup of tea. Following his exile and death, the power of the Opobo state rapidly declined.

Jaja eventually won his liberty after years of fighting against his wrongful abduction, and it was agreed by Parliament that he could be repatriated to Opobo. Jaja was by then an old man and after years in exile his health had deteriorated. He embarked on a British vessel bound for Opobo, but his health continued to fail and on his way back Jaja died. His body was shipped instead to Tenerife in the Canary Islands, where he was buried. The anger and fury felt by his people due to the chain of events that had preceded, compelled many Opobians to press their demands for the body of their king, which was promptly exhumed and transported back to Opobo for Jaja to be buried there. Many of his people had never given up hope that one day their much loved and powerful king (Amayanabo) would return, and after his body was returned he was honoured with two years of mourning and with a ceremony immortalising Jaja as a deity.
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THE NEMBE-BRITISH REVOLT 1895:
After 1884, the Nembe kingdom was included in the area over which the British claimed sovereignty as the Oil Rivers Protectorate. The Nembe, who by now controlled the palm oil trade, at first refused to sign a treaty, and fought to prevent the Royal Niger Company obtaining a trade monopoly. In January 1895 the Nembe King William Koko led a dawn attack of more than a thousand warriors on the company's headquarters at Akassa, with no European casualties. This triggered a retaliatory raid in which the British destroyed the town of Brass and slaughtered four thousand Nembe. Many more Nembe died from an outbreak of smallpox.The British later established a consulate in Twon-Brass, from where they administered the area. Traditional rulers were reinstalled in the 1920s, but with an essentially symbolic role which they retain today.
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THE EXILE OF KING KOKO "MINGI VIII OF NEMBE" (1853–1898):
Known as King Koko and King William Koko, was an African ruler of the Nembe Kingdom (also known as Nembe-Brass) in the Niger Delta, now part of southern Nigeria.A Christian when chosen as king of Nembe in 1889, Koko's attack on a Royal Niger company trading post in January 1895 led to reprisals by the British in which his capital was sacked. Following a report on the Nembe uprising by Sir John Kirk which was published in March 1896, Koko was offered a settlement of his grievances but found the terms unacceptable, so was deposed by the British. He died in exile in 1898.
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THE BRITISH INVASION OF THE BENIN KINGDOM 1897:
This political upheaval marked the begning of a general resistance from the Benin Kingdom which was then one of the most civilised socities in Africa and the globe at large. With the refusal of Oba Ovorahawen to accept the religion of christianity which was then presented to him by deception at first, claiming its was meant to strenghten the ties between the two socities, later turned out to be the greatest challenge that befell the benin kingdom. The King then presented her daughter to the british queen and she was re located to England to be indoctrinated.
- Adeleye

THE NATIONALISTS STRUGGLES FOR INDEPENDENCE 1914-1960:
In this part of the write up, we shall giving considerations to the accounts of several Nationalists in relation to struggle for indepence and Pan Africanism. In Nigeria, during the race for Self Government, National Leaders, except for some few ones, were more focused on the Nationalists aspect of Pan Africanism rather displaying the overall character of a True Pan Africanist.

ERNEST IKOLI AND THE CREATION OF THE NIGERIAN YOUTH MOVEMENT 1923:
Biography: He was Born at Nembe in present day Bayelsa State and educated at Bonny Government School, Rivers State and King's College, Lagos. After completing his studies at King's College, he became a tutor at the school - a post which he left to pursue a career in journalism. Ikoli is remembered today as one of the pacesetters of Nigerian journalism and the independence struggle. For a period he worked at the Lagos Weekly Record, a paper that has since disappeared. He was the first editor of the Daily Times of Nigeria, which was launched in June 1926 with Adeyemo Alakija as Chairman of the Board. He later became publisher of the now defunct African Messenger. In the 1930s he was one of the founders of the Nigerian Youth Movement and was once the movement's president. During this period, the movement was engaged in an intense power struggle with Herbert Macaulay's NNDP. In 1942 he was elected onto the Legislative Council and was re-elected in 1946.

Mission: Ernest Ikoli started the Nigerian Youth Movement with other prominent Nigerians like Hezekiah Oladipo Davies, James Churchill Vaughan and Oba Samuel Akisanya (aka General Saki). The movement originally started as the Lagos youth movement, it was partly formed to voice concerns about the lackluster colonial higher education policy. The movement was largely Lagos based but as varied members entered the organization, it metamorphosed to become the Nigerian Youth Movement; a political action group with a nationalistic flavor and outlook. Nnamdi Azikiwe, an important political personality joined the group in 1936 and brought in a large followership.

In 1941, when Sir Kofo Abayomi, a Lagos leader of the movement, resigned his position at the legislative council, an election was held among NYM members to select a candidate to contest the seat. In the primary election, Samuel Akisanya collated the most votes, second was Ernest Ikoli, but with the support of H.O Davis, Awolowo, Akintola and a few others, the central committee of the organization which had the right to review the results presented Ernest Ikoli as the movement's candidate. Though, Oba Akisanya immediately congratulated Mr Ikoli, he later reneged and contested but lost the seat as an independent candidate with the support of his primary backer, Nnamdi Azikiwe. The loss of Akisanya in the election led to his exit from the movement, Azikiwe also left the movement, both took away most of their supporters. The resulting feud is seen by some analysts as a contributing catalyst to the enmity that exist between some ethnic groups in the country and also as a major focal point of electoral disputes and the ominous role they played in destabilizing the country.
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HERBERT MACAULAY AND THE CREATION OF NDDP (1923) & NCNC (1944):
Biography: Olayinka Macaulay Badmus was born in Lagos on November 14, 1864 to Thomas Babington Macaulay and Abigail Crowther, children of people captured from what is now present day Nigeria, resettled in Sierra Leone by the British West Africa Squadron, and eventual returnees to present day Nigeria. Thomas Babington Macaulay is one of the sons of Ojo Oriare while Abigail Crowther is the daughter of Bishop Samuel Ajayi Crowther. Thomas Babington Macaulay was the founder of the first secondary school in Nigeria, the CMS Grammar School, Lagos. After going to a Christian missionary school, he took a job as a clerk at the Lagos Department of Public Works. From 1891 to 1894 he studied civil engineering in Plymouth, England. On his return, he worked for the Crown as a land inspector. He left his position in 1898 due to growing distaste for the British rule over the Lagos Colony and the position of Yorubaland and the Niger Coast Protectorate as British colonies in all but name.

Mission: Herbert Macaulay was an unlikely champion of the masses. A grandson of Ajayi Crowther, the first African bishop of the Niger Territory, he was born into a Lagos that was divided politically into groups arranged in a convenient pecking order – the British rulers who lived in the posh Marina district, the Saros and other slave descendants who lived to the west, and the Brazilians who lived behind the whites in the Portuguese Town. Behind all three lived the real Lagosians, the masses of indigenous Yoruba people, disliked and generally ignored by their privileged neighbours. It was not until Macaulay’s generation that the Saros and Brazilians even began to contemplate making common cause with the masses.

Macaulay was one of the first Nigerian nationalists and for most of his life a strong opponent of British rule in Nigeria. As a reaction to claims by the British that they were governing with "the true interests of the natives at heart", Macaulay wrote: "The dimensions of "the true interests of the natives at heart" are algebraically equal to the length, breadth and depth of the whiteman's pocket." In 1908 he exposed European corruption in the handling of railway finances and in 1919 he argued successfully for the Chiefs whose land had been taken by the British in front of the Privy Council in London. As a result, the colonial government was forced to pay compensation to the chiefs. In retaliation for this and other activities of his, Macaulay got jailed twice by the British.

Macaulay became very popular and on June 24, 1923, he founded the Nigerian National Democratic Party (NNDP), the first Nigerian political party. The party won all the seats in the elections of 1923, 1928 and 1933.

Towards the end: In 1944 Macaulay co-founded the National Council of Nigeria and the Cameroons (NCNC) together with Nnamdi Azikiwe and became its president. The NCNC was a patriotic organization designed to bring together Nigerians of all stripes to demand independence.[5] In 1946 Macaulay fell ill in Kano and later died in Lagos. The leadership of the NCNC went to Azikiwe, who later became the first president of Nigeria. Macaulay was buried at Ikoyi Cemetery in Lagos on May 11, 1946. Nnamdi Azikiwe delivered a funeral oration at Macaulay's burial ceremony.
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NNAMDI AZIKWE AND THE CREATION OF NCNC:
Biography: Born Benjamin Azikiwe on November 16, 1904, in Zungeru, Nigeria; died 1996; married Flora Ogbenyeanu Ogoegbunam, 1936; children: three sons, one daughter. Education: Lincoln University, B.A, 1930; University of Pennsylvania, M.A. Attended Howard University and Columbia University;

Mission: Became first Nigerian to study in United States, 1925; served as instructor at Lincoln University, 1931-34; became editor of African Morning Post, Ghana, 1934; founded West African Pilot, Nigeria, 1937; helped found National Council of Nigeria and the Cameroons (NCNC), 1944; served as president of NCNC, 1946-60; became member of Nigerian legislative council, 1947; elected to Eastern Region Assembly of Nigeria, 1953; became premier of the Eastern Region Assembly, 1954; became president of the Nigerian senate, 1959; became governor-general of Nigeria, 1960; served as president of Nigerian republic, 1963-66.
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THE 5TH PAN AFRICAN CONGRESS OF 1945:
The congress, held in Manchester in 1945, coincided with the second conference of the World Federation of Trade unions, thus enabling several trade union delegates from the African world to attend and broaden the narrow intellectual base of the Pan African Congress for the first time. It, of course, also helped to lock Pan Africanism more firmly into the Marxist – socialist politics of the unionists, thereby diverting us witlessly from our original goal of racial emancipation, to a formless, rhetorical and tedious sin-song about the working class uniting to over throw the nebulous bourgeois. The truth of the matter is that traditional African politics is not homogeneous and there is no reason why the fortunes of a whole race of people should be condemned to the status of the working class for ever. A billion virile, determined and ambitious people scattered all over the economies of the world can not and must not be restricted from reaching even beyond the stars.

That fortunately is the kind of positive and forthright posture that informed the broad activities of the team of George Padmore, C.L.R. James, Kwame Nkrumah and others at the fifth congress on the issue of our independence. They not only demanded immediate independence for all African countries, they threatened to use every means, including violence if necessary, to achieve their aims. Kwame Nkrumah, Jomo Kenyatta, Nnamdi Azikiwe who was represented and many other potential African leaders left the congress determined to do battle with our colonisers. Out-break of mass anti-colonial struggle followed throughout Africa. Armed uprising in Kenya and Algeria, mass nationalist parties in Zaire, Ghana and Nigeria etc. This phase of the struggle led to Ghana’s independence in March, 1957, under the leadership of Kwame Nkrumah. Ghana’s example electrified the African world resulting in scores of free African countries between 1960 and 1963.
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African Nationalists (Kwame Nkurumah, Nnamdi Azikwe, Sekou Toure, etc...) first came in contact with their Diaspora Counterparts attending the 5th Pan African Congress in the year 1957. This reunion ushered a new begining into the total emancipation of the continent from the hands of the colonial dominations.

ANTHONY ENAHORO'S DECLARATION FOR INDEPENCE IN 1953:
Biography: Anthony Enahoro (22nd July 1923-15th December 2010) was one of Nigeria’s foremost anti-colonial and pro-democracy activists. He was born the eldest of twelve children in Uromi in the present Edo State of Nigeria. His Esan parents were Anastasius Okotako Enahoro (d.1968) and Fidelia Inibokun née Ogbidi Okojie (d. 1969). Chief Enahoro has had a long and distinguished career in the press, politics, the civil service and the pro-democracy movement. Educated at the Government School Uromi, Government School Owo and King's College, Lagos, Chief Enahoro became the editor of Dr. Nnamdi Azikiwe’s newspaper, the Southern Nigerian Defender, Ibadan, in 1944 at the age of 21, thus becoming Nigeria’s youngest editor ever. He later became the editor of Zik’s Comet, Kano, 1945-49, also associate editor West African Pilot, Lagos, editor-in-chief Morning Star, 1950-53.

Mission: Chief Anthony Enahoro's attempt to move the motion for Nigeria's independence in 1953 failed. His motion was rejected by Parliament and the northern MP's actually staged a walkout as a consequence of the attempt. The successful movement of the motion for Nigeria's independence did not take place until 1958.After Enahoro's initial attempt in 1953, Chief S.L. Akintola attempted to move the second motion for Nigeria's independence in 1957 and though his motion was passed by Parliament it was not acquiesced to by the British colonial authorities and it therefore failed. The successful moving of the motion for Nigeria's independence did not take place until August 1958 and this was done by Chief Remi Fani-Kayode. Fani-Kayode's motion was not only passed by Parliament but it was also acquiesced to by the British. His motion had called for independence to be granted to Nigeria on April 2nd 1960 and though it was passed by Parliament and acquiesed to by the British a slight amendment proposing that the month of independence should be moved from April 2nd to October 1st was proposed by a fourth motion to Parliament by Sir Tafawa Balewa in 1959 and it was passed.As a consequence of that Nigeria gained her independence in 1960.
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POST COLONIAL ERA AND FLAGGED INDEPENDENCE 1960-1963:
In 1960, Nigeria gained independence from their colonial tomentors there by paving way for self-government in Nigeria. This set of Nationalists (Nnamdi Azikwe, Anthony Enahoro, Herbert Macalay, Obafemi Awolowo, Ahmadu Bello and Tafawa Balewa) were all representing the Nigerian Parliarmentary System, and for the first time, the people of Nigeria came together under an umbrella to discuss issues of National Interests.

REPUBLICANISM AND PAN AFRICANISM 1963-1966:
THE ARRIVAL OF OMOWALE OMOWUNMI (MALCOM X) IN NIGERIA 1964: The Nigerian Nation became republican in the year 1963 creating moreavenue to for the people to convene on the basis of ethnic majority. A strong proponent of muslim and African militancy had arrived in Nigeria to unite with the native people of Ibadan. Malcom visited the University of Ibadan, meeting the with several students and accademicians. This event witnesed the "Muslim Student Societ of Nigeria" (MSSN) rechristening Malcom X with the Native name Omowale meaning the 'return of the child'.

THE MILITARY AND PAN AFRICANISM:
On the 15th of January 1966, the Nigerian Military led by Gen Aguyi Ironsi seized power from the republican government with the republican constitution immediately being suspended and jettisoned only for the Supreme Military Councils to take charge and act in place of the supended parliamentary constitution. The military had displayed one of its chronic and indespensable features which is overzealousness in its carrier and quest to capture the political power.

FELA KUTI AND AFROCENTRISM:
Biography: The Legendary Afro-Beatz King and Political Gladiator of Afrikan Liberation born in Abeokuta to the The Randsome Kuti familys. Fela developed the habit for music but His noble father whom was then an Educationist had wanted Fela to study Law in the United Kingdom but on getting there Fela changed his discipline into Music and thats how he started the Musical Crusade to instrumentalise African Developments.

Mission: Kuti thought the most important way for Africans to fight European cultural imperialism was to support traditional African religions and lifestyles. The American Black Power movement also influenced Fela's political views; he was a supporter of Pan-Africanism and socialism, and called for a united, democratic African republic. He was a candid supporter of human rights, and many of his songs are direct attacks against dictatorships, specifically the militaristic governments of Nigeria in the 1970s and 1980s. He was also a social commentator, and he criticized his fellow Africans (especially the upper class) for betraying traditional African culture. The African culture he believed in also included having many wives (polygyny) and the Kalakuta Republic was formed in part as a polygamist colony. He defended his stance on polygyny with the words: "A man goes for many women in the first place. Like in Europe, when a man is married, when the wife is sleeping, he goes out and f***s around. He should bring the women in the house, man, to live with him, and stop running around the streets!"[17] His views towards women are characterized by some as misogynist, with songs like "Mattress" typically cited as evidence[18] In a more complex example, he mocks the aspiration of African women to European standards of ladyhood while extolling the values of the market woman in his song "Lady".

In the 1970s, Kuti began buying advertising space in daily and weekly newspapers such as The Daily Times and The Punch in order to run outspoken political columns, bypassing editorial censorship in Nigeria's predominantly state controlled media.Published throughout the 1970s and early 1980s under the title Chief Priest Say, these columns were essentially extensions of Kuti's famous Yabi Sessions—consciousness-raising word-sound rituals, with himself as chief priest, conducted at his Lagos nightclub. Organized around a militantly Afrocentric rendering of history and the essence of black beauty, Chief Priest Say focused on the role of cultural hegemony in the continuing subjugation of Africans. Kuti addressed a number of topics, from explosive denunciations of the Nigerian Government's criminal behavior; Islam and Christianity's exploitative nature, and evil multinational corporations; to deconstructions of Western medicine, Black Muslims, sex, pollution, and poverty. Chief Priest Say was cancelled, first by Daily Times then by Punch, ostensibly due to non-payment, but many commentators[who?] have speculated that the paper's respective editors were placed under increasingly violent pressure to stop publication.
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THE MILITARY INCURSION ON THE KALAKUTA REPUBLIC:
After Fela and his band returned to Nigeria, the group was renamed The Afrika '70, as lyrical themes changed from love to social issues. He then formed the Kalakuta Republic, a commune, a recording studio, and a home for the many people connected to the band that he later declared independent from the Nigerian state. Fela set up a nightclub in the Empire Hotel, first named the Afro-Spot and then the Afrika Shrine, where he both performed regularly and officiated at personalized Yoruba traditional ceremonies in honor of his nation's ancestral faith. He also changed his middle name to Anikulapo (meaning "He who carries death in his pouch"), stating that his original middle name of Ransome was a slave name.

Fela's music was popular among the Nigerian public and Africans in general. In fact, he made the decision to sing in Pidgin English so that his music could be enjoyed by individuals all over Africa, where the local languages spoken are very diverse and numerous. As popular as Fela's music had become in Nigeria and elsewhere, it was also very unpopular with the ruling government, and raids on the Kalakuta Republic were frequent. During 1972, Ginger Baker recorded Stratavarious with Fela appearing alongside Bobby Gass. Around this time, Kuti became even more involved in the Yoruba religion.

The Kalakuta Republic being burnt by the NPF and Military in 1977.
In 1977, Fela and the Afrika '70 released the album Zombie, a scathing attack on Nigerian soldiers using the zombie metaphor to describe the methods of the Nigerian military. The album was a smash hit and infuriated the government, setting off a vicious attack against the Kalakuta Republic, during which one thousand soldiers attacked the commune. Fela was severely beaten, and his elderly mother was thrown from a window, causing fatal injuries. The Kalakuta Republic was burned, and Fela's studio, instruments, and master tapes were destroyed. Fela claimed that he would have been killed had it not been for the intervention of a commanding officer as he was being beaten. Fela's response to the attack was to deliver his mother's coffin to the Dodan Barracks in Lagos, General Olusegun Obasanjo's residence, and to write two songs, "Coffin for Head of State" and "Unknown Soldier", referencing the official inquiry that claimed the commune had been destroyed by an unknown soldier
- Wikipedia

FELA KUTI AND POLITICAL MOBILISATION:
Kuti thought the most important way for Africans to fight European cultural imperialism was to support traditional African religions and lifestyles. The American Black Power movement also influenced Fela's political views; he was a supporter of Pan-Africanism and socialism, and called for a united, democratic African republic. He was a candid supporter of human rights, and many of his songs are direct attacks against dictatorships, specifically the militaristic governments of Nigeria in the 1970s and 1980s. He was also a social commentator, and he criticized his fellow Africans (especially the upper class) for betraying traditional African culture. The African culture he believed in also included having many wives (polygyny) and the Kalakuta Republic was formed in part as a polygamist colony. He defended his stance on polygyny with the words: "A man goes for many women in the first place. Like in Europe, when a man is married, when the wife is sleeping, he goes out and f***s around. He should bring the women in the house, man, to live with him, and stop running around the streets!" His views towards women are characterized by some as misogynist, with songs like "Mattress" typically cited as evidence. In a more complex example, he mocks the aspiration of African women to European standards of ladyhood while extolling the values of the market woman in his song "Lady"

In the 1970s, Kuti began buying advertising space in daily and weekly newspapers such as The Daily Times and The Punch in order to run outspoken political columns, bypassing editorial censorship in Nigeria's predominantly state controlled media.Published throughout the 1970s and early 1980s under the title Chief Priest Say, these columns were essentially extensions of Kuti's famous Yabi Sessions—consciousness-raising word-sound rituals, with himself as chief priest, conducted at his Lagos nightclub. Organized around a militantly Afrocentric rendering of history and the essence of black beauty, Chief Priest Say focused on the role of cultural hegemony in the continuing subjugation of Africans. Kuti addressed a number of topics, from explosive denunciations of the Nigerian Government's criminal behavior; Islam and Christianity's exploitative nature, and evil multinational corporations; to deconstructions of Western medicine, Black Muslims, sex, pollution, and poverty. Chief Priest Say was cancelled, first by Daily Times then by Punch, ostensibly due to non-payment, but many commentators[who?] have speculated that the paper's respective editors were placed under increasingly violent pressure to stop publication.
- Wikipedia

THE BLACKS FESTIVAL ARTS AND CULTURE OF 1977 (FESTAC 77):
In 1977, from 15 January to 12 February, the Second World Festival of Black Arts or Black and African Festival of Arts and Culture - known as FESTAC '77- took place in Lagos, Nigeria, under the patronage of President Olusegun Obasanjo. Attended by more than 17,000 participants from over 50 countries, it was the largest cultural event ever held on the African continent. The festivals were planned as Pan-African celebrations, and ranged in content from performance - particularly dance and theatre - to debate.
- Wikipedia

In Nigeria's National Archives and Directory, FESTAC 77 remains one of the greatest achievement of cultural heritage and national moment of historical epoch. Also this monumental achievement on the continent further represented the country in good light in unting Africans both home and abroad presenting the participants the opportunity to witness Pan Africanism at its greatest heights as Lovers of Africa and Its inhabitant all stormed Lagos Nigeria to have their fair account of the historical event. This is so because it success led to the birth of several norms, traditions, philosophies, socio-ideologies, acculturisations, public socio-economic policys, declaration of agency i.e. (Center For Black Arts And Culture) etc which are derivatives of this great afrocentric sucess.

THE BIRTH OF THE NEO BLACK MOVEMENT OF AFRICA:
In July 7, 1977, a number of 9 undergraduate students from the University of Benin, Benin now Edo state convened due to the ongoing pan africanism trend which was particularly influenced by the (FESTAC 77) to establish a university based association which its two core objectives were to be:
1. The total emancipation of black man on earth, and

2. To bearforth the largest black organisation on planet earth which would engineer the African Renaissance.

The Neo Black Movement Worldwide originated from the old benin kingdom which stands as cradle of modern civilisation to Africans and the world at large, with its high number of fearless advocates for Africa Freedom, it (the group) was meant to serve as a remedy to the African Predicaments especially the issues of social inequality, racial imbalance, socio-economic under-developments, poor social infrastructure, end to apartheid rule in South Africa.

With the rising concerns on the status of black man across the globe, from the tragedy of colonial oppression to the ruins of aparthy rule that befell our brothers and sisters in south africa, there could be no more direct approach to prevent the future re-occurence of such inhuman treatments of Africans than to create an intellectually pan africanist movement with a little touch of militancy to distill discipline and high morales in the youth whom shall find in them the duty to protect the remains of Africa from Neo-colonial suppression and lastly to forestall the total of colapse of the continent. It was on these premises that the Neo Black Movement was established.

Few years after the creation of the movement, with several individual interests leading to the expansion of the movement, it soon began to spread outside the four walls of the cradle University of Benin to other Universities i.e. University of Ibadan, Univeristy of Calabar, Auchi State Polythecnic, Delta State University etc. Years after, the founding fathers and board of the movement made a bold step to register the movement with the Nigeria Government- Cooperate Affairs Commission (CAC) which further envigorated the growth of the movement.

CENTER FOR BLACK ARTS AND CULTURE (CBAAC):
In 1979, The Nigerian Government created this agency to serve as a means of immortalising the (FESTAC 77). It had done so to secure the continuous existence of the land mark achievements the event recorded. Its establishment was backed by Decree 69 of 1979 and has since been brought under the supervision of the Federal Ministry of Tourism, Culture and National Orientation.

The Center For Black Arts and Culture had worked in its given capacity to promote socio-cultural heriatge in Nigeria. Since the drafting of the decree in in 1979, the agency had displayed its dynamic qualities by being able to work with other international agenncy in the diaspora to bring about a renaissance of the Afrocentriscsm. Events such as workshops national and international conferences, public lectures, seminars, symposia, workshops and exhibitions to promote understanding and appreciation of Black and African Culture.

Vision: "To be the foremost Agency for the advocacy of culture in Nigeria and Africa."

PA NAIWU OSAHON'S DECLARATION OF THE 7TH PAN AFRICAN CONGRESS 1982:
In 1985, a leader, warrior, convener Pa Naiwu Osahon had moved for a motion for the 7th Pan African Congress to be held in Lagos (Badagry) Nigeria. Having ended the 6th Pan African Congress at Tanzania with Julius Nyerere being the convener. Pan Africanists as Naiwu Osahon had criticised the 6th Pan African Congress to be one of the Jamborees stereotypes Web Dubois had kicked off with 1 Pan African Conference. It only suceeded in feeling a yearing vaccum and keeping the movement in accademic circles. He also noted that the 5th Pan African Congress recorded some certain level of ground-breaking achievements but also blinded us to some of its not so sound pre-occupations.

This where the sources of motivation that inspired Naiwu Osahon to began the campaign for the 7th Pan African Congress. His mission then was to use the 7th Pan African Congress to institutionalise the Pan African Movement and Unite blacks worldwide.

"I was building a farm house facility (I called the Monument to African civilisation), at Ilogbo-Eremi in the Badagry local government area of Lagos State in Nigeria, at the time, as venue for the 7th Pan- African Congress. The idea was to set up a possible meeting place that would be grand and yet rural in setting and relatively cost free to participants, to avoid recourse to government subvention or sponsoreship and, therefore, influence. At the time, I thought that the congress could hold in Nigeria in 1985."

HINDERANCES TO THE SUCCESS OF THE PROPOSED 7TH PAN AFRICAN CONGRESS IN BADAGRY: The following are the reasons why the plan for the 7th PAC went awry as pointed by Naiwu Osahon

1. Foreign Religions and Ideologies: The emulation of foriegn values beign imposed on us by foreign elements of invasion. It is regrettable that the prevalent society then had jettissoned traditional values for foreign ideologies. In the sense that we never subscribed to African Sprituality to moblise our people for Pan Africanism to serve as a center-point for our crusade. Like Islam for the Arabs and Christianity for the Jews.

2. Inclusion of North Africa in the preparation of the event. North Africa nations e.g. Libya (Led by Gaddaffi) were busy exploiting and ravaging indigenous africans i.e. Sudan Ethnic Cleansing which was being sponsored by the North African Nations. Naiwu Osahon indicated that North African Nations belong to the Arab League of Nations and doesnt want Subsaharan Africans to Unite under one platform.

3. Allowing our ‘Movement’ to be hijacked by reactionary African political leaders running our governments. These are leaders tied to the apron strings of our colonial masters for hand-outs which our leaders promptly divert to their individual private accounts abroad for personal gains. They are too busy enriching themselves at our expense to care about our collective welfare.
- Naiwu Osahon

PAN AFRICANISM AND CIVIL TRANSITION 1999-2014
THE NEO BLACK MOVEMENT WORLDWIDE:
In 1997, the authorities of the Neo Black Movement announced its dissociation from the University chapter due to series of campus conflicts and clash of interests with rivalry groups. Soon the movement began to lack ideologically groomed membership at the university cadre of the movement which remains the birth-place.

Most importantly, improper scrutinisation of new initiates paved way for the erroneous inclusion of clogs in the movements wheel of success. Amidst this ideological challenge on the part of the university chapter, Nigerian youths whom have genuine intentions to lead Africa to freedom soon began to learn some positive elements of the movement with its rapid spread across 60 campuses through out the lenght and breath of the nation.

In 2014, the new leadership of the movement under the new development plan (360 Change) decleared that the university arm which is the origin of the movement to stop the incessant and illicit induction of new members. The National Authorities resolved that only Regional or National Inductions would be allowed to be conducted in order to checkmate its database of membership aimed towards political numerical might.

The new administration tagged (360 Degrees) has been carrying out series of change oriented programmes, event, seminars, workshops, socio-welfare and political upfronts, non-violence campaigns and charitable projects, national and regional conventional summits to foster the needed unity to attain the project Africa. In its new dimension in the global politics it uses the tool of public enlightenment and mass mobilisation for "social justice and equality for all" as a means of instituting social change amidst the political confusion that abounds in the polity.

CHALLENGES OF PAN AFRICANISM IN NIGERIA:
PLOITICAL CONFUSION: Politics as we all know is the process of decision making in a given state or political entity. The political situation is such that is prevalent of corruption, beareaucratic delays, nepotism and favoritism, ethnism, religious intolerance, political instability, rigging of election, godfatherism, military highandedness, civil disobedience, insurgency and insecurity, poor participation of the masses in the electoral process, alienation of the citizenry, total neglect of the masses yearnings and aspirations, political impostors promoting political confusions.

The Nigeria State since the 1914 amalgamation had been grappling with these issues affecting the Unity of the Nation. Pan Africanism is hard to flourish with a hostile political environment which doesnt seek to display Nationalism through Pan Africanism. Take for instance in 1986 during Babangida's administration when Pa Naiwu Osahon (Leader World Pan Africanist Movement) moved the motion for the 7th Pan African Congress to be held at the proposed site at Badagry, Lagos, Nigeria but the then Military Head of state (Gen Ibrahim Babangida) gave a negative response to turn down this historic pan african event thats to be held for the first time in the Nigerian Soil.Today in Nigeria, very few politicians have the genuine passions of the pan african struggle at heart. With the majority of them trying to gain the electorate's mandates either by crook or force.

ECONOMIC PAN AFRICANISM: In Nigeria, to be a Panafricanist is more or less like an endless journey to nowhere. Considering the socio-economic conditions of the citizen, the grandstanding of corruption by the elite class and the maladministration of judicial proceedings, its almost impossible for one to assume the duty of intellectual Pan Africanism.

Economic Panafricanism is the hub of all other forms of Pan Africanism. This is so because the economy is (substructure) upon which the political foundations (super structure) are errected.Several citizens of the country are interested in making a meaningful contributions towards sustainable development with the instrumentality of Pan Africanism but the economic constraints i.e. low funds, bad debts, penilessness and liquidation, lack of financial credibility, poor access to quality loans and lastly poverty of quality information about mundane issues all make a total of hinderances that decapacitates an average Nigerian citizen from pertaking his/her civil rights responsibilities.

SOCIO-CULTURAL DEVOLUTION: Due to the sudden change in the global strata of acculturisation. There has been a massive subscription to the "third cultures" (foreign-values) i.e. (feminism, nudity (fashion), psycophancy, homosexuality and emasculation of the afro-male) by the youth bracket of the society.

Though Hyperglobalists have posited that this new exchange of socio-cultural values would to lead to the integration of the underdeveloped with the developing and advanced world which can present the third world countries opportunity to pertake in the new globla order. Skepticals of the globalization trends insists that "NO WAY" that this new world order of exchange of socio-cultural norms whick seeks to sodomize Africa and her sons is a fruitless voyage to embark upon.

Transformationalists believes that we can explore the positive exhcange of socio-cultural values of the country to rally-round the renaissance for Pan Africanism in Nigeria. This group further stipulates that they are neither hyperglobalists or skeptical about the effects of globalization, but rather they believe strongly that Pan Africanist in Nigeria can seize the opportunitys that abounds in the country's pan africanism struggle to push ahead for the future prospect of the practice in Nigeria.

THE DISINTERATION OF AFRIKANS (POROUS BORDERS):
There can be no any other means through which African Renaissance could be achieved other than the promotion of African Unity through borderless or regional fusioning. With the undermining factors of colonial influence i.e. Language, Socio-Cultural Dilussion and Discard of Traditional Authorities for Western Imperialists. It would be extremely difficult but possible to attain the total emancipation of Africans through the concept of pan africanism.

Take for instance the West-Africa Region, a road journey/tour from Nigeria through Benin, Togo to Ghana is a heinous task to put up with considering the hinderaces the borders places on Africans of one melanin. In such that local travellers from one country are made to go through hectic procedures to cross over to their neighbouring nations for several socio-economic reasons. Some had quit this voyage just because of the pessimisticness about the border situations.

Off all the borders in west africa spanning from (Nigeria-Ghana) Nigeria is one of the most porous and unorganised one with immigration officers creating unecessaries transportational hurdles in order to extort the travllers. One spends mosts of the time at Nigerian border even with the willingness to play along with the settlement pattern (bribery).

LACK OF INTELLECTUAL PAN AFRICANISM: This aspect or form of pan africanism grossly lacks in the avarage pan africanists in Nigeria. If we could recollect that Henry Sylvester Williams introduction of the intellectual pan africanism in 1900 at London marked a new beginning in the pan african struggle. Although at this point Nigeria never had any representative in the first pan african conference but there were some influences of the Precolonial

TECHNOLOGICAL DIVIDE: As a result of the techonological evolution in the country, many pertakers of pan africanism had been shelved off due to the recent shift from analogue to digital information systems. Notably, not all Nigerians have access to a computer or a mobile device let alone the internet access. As we all can accept that pan africanism had shifted from its analogic model to digital frontiers whereby most communications of germaine issues affecting the populace of the black race are discussed through several electronic media i.e. e-mails, mobile applications, social media etc.

This simply means that the number of Nigerians whom have access to the internet through their devices is still low. And compared to the global statistics of the possiblity of a Nigerian in every four black men, the Nigerian pan africanists is faced with the challenge of access to technological evolutions which can drive the wheels of pan africanism to the next and long-awaited heights.

MEDIA MISREPRESENTATION: The African Media and particularly have not been forthcoming in the struggle for Pan Africanism in the country. Only few media outlets preaches or publishes the genuine informations of Africa Revolution that can engineer the renaissance of the continent and country specifically. With several media organisations parading as the vanguard of quality information meanwhile consciously or subsconsiously miseducating the masses on the history of self-knowledge.

Many of the erroneus elements of teachings , deformative characters,corrosive ideas and inhuman norms have been successfuly chanelled into our masses mental faculties whom are actually not discernable in making right choices of views.

ILLITERACY AND IGNORANCE: Of all the predicaments of Pan Africanism in Nigeria, the problem of miseducation and lack of education is rapidly posing a heinous threat to the existence of the philosophy. As the majority of the citizenry has been thrown into a state of confusion (ignorance) by the elite class.

Ignoramous thoughts of expression is the other of the day. The masses facet of the nation had been left in shambles and discommunication over a daunting period of time and era. This occurrence had further rendered the masses usesless in the global order especially with the barrier of communication. Primary Education is no longer encouraged. National Subjects of Teachings are no longer mentained in the education curricular. Whereby little is been done to tell the history of pan africanism in nigeria to the pupils or students been taught.

RELIGIOUS EXTRIMISM: Above all factors hindering the progress of pan africanism in Nigeria, this one is the most daunting and regrettable in the sense that the teachings of the religions are against the Unity of Africans and particularly Nigeria.

The 18th-19th Missionary Voyage to Africa marked the advent of religious lords otherwise known as missionaries on the fertile land of Niger-Area (Nigeria) marked the begining of the brain (white) washing of my people. Right from the South Region to the North region. With Usman Dan Fodio 1804 Jihads Declaration on Gobir village, declearing the North particularly the Fulanis as the rulers of the nation till eternity and 1880 Ajayi Crowder interpretation of the bible only for the Yoruba populace to be wittingly or unwittingly dragged into the trend of religious dogmatism with several religious institutions across the nation and only few hospitals for health care.

This has made Pan Africanism gospel subdued and unfounded, when all the preachings it gives to its fans and proponents is that "slaves obey your masters" and on the other hand "Jihad as the Holy War".

THE MISINFORMATION OF THE NEGROE: The kind of education chanelled down into the thinking faculties of young black pupils today would determine how successful pan africanism would get in Nigeria.

Today, most teachings especially of the primary education dont focus on the past, present and the future of Africa and the struggle for African Glories. Gone are the days whereby Civic Education is a must pass subject in the primary education curricular.

TRIBAL INTOLERANCE: Nigeria is a nation which comprises of several ethnic compositions and tribal differences, owing to the complex nature of Nigerian ethnic groups, it is easier for pan africanists whom are tribally guided to actually follow suit the misleading line of ethnocentrism. This simply means that pan africanists whom ought to be a focal cord for national unity aimed towards continental consolidation is now beign guided by tribal interests as against the unity of the nation.

With such contradictions in pan africanisms in Nigeria, it would be highly difficult for pan africnists(individual or groups) to thread the line of pan africanism when there are also internal agents working towards the division of the nation through their ethnic parochial interest and ill informed decisions.

CIVIL RIGHTS MOVEMENTS AND PAN AFRICANISM:
Civil Rights Activism in Nigeria has grossly been negatively influenced and affected by the state of the nation. Today in NIgeria, Individuals hide under the guise of Pan Africanism to further plunge the Nation's Pan Africanism into a state of comatose. The Socio-Economic imbalances has rendered the nations GDP incoherent to the standard living. As the economic indices has failed to reflect in the lives of average Nigerians.

With the ongoing modus operandi of globalizational influence on politics and economic particularly civil rights movement its very difficult for genuine participants to equally contribute to the sustainable development of the pan african struggle as individuals whom are head bent on parochial interests would never allow for the possible attainment of Uhuru.

POSSIBLE REMEDIES TO CHALLENGES OF PAN AFRICANISM IN NIGERIA:
For Pan Africanism to take a new dimension in Nigeria towards the positive realm, Pan Africanists within this geographical location shall and must sacrifice a lot to get the needed results.

SOCIO-CULTURAL RENAISSANCE: This aspect needs a total revisit and revamping from new to old traditional values which promotes unity amongst africans and in particularly Nigeria. Since the 1914 false amalgamation of the Niger-Area (Southern and Nothern protectorates), the socio-cultural values and fabrics of the precolonial Nigerian society had been deeply ate into, with several cultural heriatages left in the hands of the infiltrators.

Take for instance: (Badagry Slave Musieum); why should we continue to keep the old and bitter memories of slavery (mental and physical) and its instruments i.e. slave yokes and padlocks, horsewhips for human (slave) consumptions, religious books that were used to convince us into religious dogmatization, as our national cultural heritages???

For us to project as a people on the journey to Uhuru through the struggle for Pan Africanism, we (Pan Africanist) have to create structures and models that can bring about rapid social cultural change that would encompasse all brackets of society (age, gender or occupation) regardless of the individual or group's economic status or political affiliations.

Events such as EYO FESTIVAL, OSUN-OSOGBO, OJUDE OBA, ODUN IFA and ISESE DAY etc are also means to rejuvinate the ancient customs. EYO festivals of the great EKO Atlantic City (Lagos). For example, Lagos State under the present dispensation of (SAN.Babatunde Raji Fashola) had really paved way for the growth of pan africanism with its recent intrests and committments on the Culture and Tourism Ministry but the question is has Pan Africanists been able to utilise this privileges to the bearest minum?

"To any extent to which a Nation democratises is incontestably dependent on its socio-cultural milieu"

ECONOMIC DYNAMISM: Pan Africanists should extensively take an inwards look to tap into the unequal opportunities that abounds in Pan Africanism with a view to creating values or services for the Nigerian masses consumption.

POLITICAL CONSCIOUSNESS: In as much as the majority of electorates are still being persuaded into the representative decisions they make, Pan Africanism still have a long way to thread in Nigeria. The Lack of political consciousness amongst the majority of the Nigerian citizenry could be held accountable for the poor participation in politics.

It is extremely germaine that Pan Africanists groups or individuals in Nigeria needs to embark on a large scale publice education on political mobilisation that can creat the possible political awareness needed for the rebirth of pan africanism in the country and can inturn shape the analytical minds of the citizens.

REGIONAL INTEGRATIONS: If the concept of Pan Africanism is to hold a strong ground in Nigeria spanning through its neighboruing countries then a lot needs to be done to clean up or possible remove the geographical barriers being placed upon us by the colonial oppressors only serve their divide and rule missions.

The presence of border structures between neighboruing african countries still marks the evidence and shall forver stand a symbol of disunity planted by our colonial tormentors.

MENTAL CONSCIOUSNESS ON SELF DISCOVERY AND REALISATION: Since alot of miseducation had plagued my people, It is therefore important that if we must go far in the struggle for pan africanism in Nigeria, we must be willing to have a rethink and undo all our doings that doesnt glorify the African struggle for liberation.

Series of mass re-awakeness on self realisation and determination should be institutionalised by the pan african society in Nigeria with much focus on the youth aspect of the larger society because they are the group of the society that would succeeed the present existence.

8TH PAN AFRICAN CONGRESS JANUARY 2014:
The recently held 8th Pan African Congress held in Johanessbour at the Witwatersand University witnessed numerous Pan Africanists numbering 120. The event as usual was attended by several pan africanist from all walks of life. The event majorly comprised accademic goons whom have always been the privildged to have a say in the pan african congress.

Again the convention had been faulted for not having to inform the majority of Afrikans especially the representatives of the masses before it was enunciated which means that Afrikan Legitimacy wasnt sought in the process of the event.

THE KUTI FAMILY FELABRATION (ENTERTAINMENT):
The Annual Legendary Felabration: This afrotainment delievery by the FELA KUTI's decendants (Yeni, Femi, Kunle, Motunrayo, Seun) to mention but few, had all strove in the past to promote Pan Africanism in the country.The Kuti family led by the led by Beko and Fela had laid the legacy of Pan Africanism in their successors. These are visionary leaders whom can envisage the future and prepare for the unforseen.

Eversince the demise of the late FELA KUTI, his descendants have positively contributed to pan arican struggle by making the entrenchment of the concept a must and a do or die. With series of afrocentric contents served to the masses consumption. A good example is the New African Shrine whereby lovers of Kuti Family and Pan Africanism at large can go to worship and express their pan african feelings on daily basis.

During this celeberation, several events are outlined i.e. debte, talent hunt, musical performance by both foreign and local artistes, african spirituality and divinity (mentally and physical) is also practiced in the process of the felabration.

If such an event could get more supports from the state, non-governmental organizations, civil rights groups and associations also patriotic individuals or pan africanists, this would go along way in promoting the culture of panafricanism in the positive light.

PACOR- PAN AFRICAN CONSCIOUSNESS RENAISSANCE (YOUTH):
Sequel to the poor sustainability of the concept of pan africanism in Nigeria caused by the sub-conscious drift/shift from pan africanism to globalisation through the institutionalisation of inchoate democracy by the government has led total neglect and demise of this african philosophy.

In the year 2014, a group of pan africanists from the south-west region of Nigeria called for the pre-launch of PACOR in order to address the pitiable situation in which pan africanism had found itself on the soil of Nigeria.

On the 27 of August, the prelaunch took place in the Conference Center of University of Ibadan, with about the minute number of 12 persons. Individuals contributed to the subject matter and a good deal of rhetorics on pan africanists struggle right from King Jaja Opobo and Martin Delany to the present day pan african struggle in Nigeria ensued, with the chief convener (Ifagunwa Temitope) acting as the moderator of the discussions. The prelaunch was ended with discussions on how to launch the actual project to serve as a panacea to the fast diminishing concept of pan africanism in Nigeria.

WORLD-WIDE PAN AFRICANISTS CONVENTION AZANIA 2015 (WWPAC2015):
The WWPAC2015 beign hosted by Pan African Congress of Azania (PAC) is a great Pan African event to look forwrd to in the sense that it had sought to mobilise majority of Africans in preparation for the event.

With Nigeria being one of the organizers of the event represented by myself as the (Nigerian Cordinator) it is therefore eminent to state that Pan Africanism in Nigeria once again have taken a new dimension towards African Integration and Global Consciousness.

The ability of the hosts to make use of the internet (social media)in rallying-round for African Unity is one achievement it had recorded on its own. Today, an average African whom is internet or social media familiar can easily come by the gospel of the convention and can directly communicate with organizers of the event. And this is where the African legitimacy comes in to play.

Nigeria have a good deal of participation in the sense that the host Pan African Congress Of Azania (PAC) had recently announced that Nigeria and United States are the first two countries whom have signified interest in the organization and attendance of the World Wide Pan African (WWPAC2015). Also ongoing work is currently being structured to communicate the invitation of the event to all civil rights groups and pertakers of African Liberation Struggle both in Nigeria and diaspora to embrace the event and seek to mobilise for the success.

"Azania 2015 By all means necessary either in body or soul." ASE!

For more details, visit: www.paconvention2015.org

CONCLUDING REMARKS:
Having critically studied the series of accounts on the concept of pan africanism in Nigeria one could infer that Nigeria had onced played a pivotal role in the struggle for pan africanism in the pasts but a lot still needs to be institutionalised. As the giant of africa, many africans (home and diaspora) look forward to the Nigerian contribution towards the development of Panafricanism in the continent being one of the most populated black nation on planet earth.

Far and wide, Pan Africanism had been subjected to several turmoils including running into extinction in some African Nations. Although, Nigeria had a good begining right from the precolonial era to the post colonial era, the controversial question begging for answer is- what then now happened in the civil transition where democracy is order of the day?

The records of Panafricanism in this civil dispensation has been low in terms of benchmark achievements. The civil transition to democratic system of governace has brought about a new political order in the Nigerian spectrum of politics. This time around erstwhile leaders whom had truncated the previous governing systems of the early post colonial era had also successfully hijacked the country's soci-economic and political prospects camofalguing as patriots. This means that the leadership of the country had not represented the electorates in its best interests thereby rendering panafricanism voiceless amidst of political confusion, economic alienation and cultural displacement.

Also, this political class entrenched in heinous crimes of maldaministration(s) and corruption(s) soon began to get a hold of civil orgnaisations with their bags of monetary goodies to dissuade pan africanists from focusing on the struggle for African Liberation. The Youth also been miseducated by the poor educational system put in place to produce numerous graduates whom cannot give a good account of self knowledge and determination.

Recently, the rebirth of Pan africanism through the prelaunch of "Pan African Consciousness Renaissance" (PACOR) and the 360 Change in "Neo-Black Movement Worldwide" (NBM) led by the National Head (Eyeoyibo Oritsebemigho) of the present administration seek to proferr genuine solutions to problems of panafricanism in Nigeria.

Therefore, if Nigeria would move forward in the struggle for pan african liberation we must seek to awaken from slumber and begin to retrace our roots of african origins. With the current states of Neocolonialists (Multi Nationalists Company) scattered all over the country, all in the name of globalisation, it would be seemingly hard and tortuous for panafricanism to thrive as a philosophy or ideology of African Liberation.

Lastly, Pan Africanism as largely espoused by African Intellectual Scholars have been found and proven to be the most suitable remedy to African Predicaments.

REFERENCE:

Wikipedia
http://en.wikipedia.org/wiki/Pan-Africanism ,
http://en.wikipedia.org/wiki/Opobo
http://en.wikipedia.org/wiki/Martin_Delany http://en.wikipedia.org/wiki/Frederick_William_Koko_Mingi_VIII_of_Nembe http://en.wikipedia.org/wiki/Ernest_Ikoli http://en.wikipedia.org/wiki/Herbert_Macaulay
http://en.wikipedia.org/wiki/Nnamdi_Azikiwe
http://en.wikipedia.org/wiki/Pan-African_Congress
http://en.wikipedia.org/wiki/Anthony_Enahoro
http://en.wikipedia.org/wiki/Fela_Kuti
http://en.wikipedia.org/wiki/World_Festival_of_Black_Arts

Center For Black Arts and Culture
http://www.cbaac77.com/index.php

Yeye Akilimali Funua Olade
http://yeyeolade.wordpress.com/2007/04/05/a-black-agenda-for-the-black-race-2/

Written By:
Pan_Africanism_In_The_21st_Century_A_Case_Study_Of_Nigeria_by_Adeyemi_Adeleye.rtf

Adeyemi Adeleye Tunwase
National Officer (Neo Black Movement Worldwide)
Co-Convener (Pan African Consciousness Renaissance)
Nigerian Cordinator (World Wide Pan Africanists Convention Azania 2015)

From: Pan African Cultural Renaissance pacrenaissance@yahoo.com

Pan_Africanism_In_The_21st_Century_A_Case_Study_Of_Nigeria_by_Adeyemi_Adeleye.rtf