Black Otherness and African Diaspora - Assignment Example

Black Otherness and African Diaspora The term ‘Other’ is used to denote a different person or concept, bedsides the initial. Othering or otherness consists of a principle which allows for the categorization of individuals to be classified into two broad groups or classes; them (the out-group) and us (the in-group). The ‘Other’ is only strengthened by its opposition and lack of identity. The in-group represents the norm and has an identity that is recognized, while the out-group is identified by its differences, faults and is susceptible to discrimination or exclusion (Alinia, 2004). The dominant group is in a position to impose the value of identity and they exploit the marginalized through discrination of their rights. When out groups manage to escape the oppression and discrimination forced upon them, they earn themselves an autonous positive identity, calling for discursive legitimacy and a policy to establish norms. Eventually, they out-group is strengthened and ceases to be perceived as a minority or insignificant. Dominant groups tend to value themselves and separate themselves from the ‘Others’ whom they devalue. While certain constructs are unique to certain societies , for instance, the homosexuals and heterosexuals, there are others that seem universal over large geographical areas ; male / female, black / white, man /animal, believer / non-believer etc binary dichotomies. Geography is remarkably an effective producer of otherness. The World is divided into continents, and humanity is distinguished by race. Systems of races exist everywhere in human societies and every race is found in a particular continent and has natural birthplace where it flourishes. The transatlantic slave trade, colonial rule in Africa and Caribbean led to creation of the modern African Diaspora. Diaspora is a Greek term for dispersal. Millions of Africans were dispersed throughout the world, especially in Europe and the Americas. There are two distinct periods in African Diasporic history; an initial history of migration and involuntary Diaspora and the subsequent transnational formation of a mobilized Diaspora, a phenomenon that was common in the 20th Century. The initial period was marked by the transatlantic slave trade and colonial rule which led to forceful migration of large numbers of Africans to Western Countries. Mobilized Diasporic transition represents the post-colonial African (migration) and formation of transnational networks that linked the Diasporic communalities to their homeland(Alinia, 2004). Globalization also contributed significantly to the creation of the otherness. Skin colour distinguishes the western society (white people) as superior over the black people, the inferior race. The whites, being more powerful, were able to colonize the less powerful parts of the word and spread their value .The interactions of the whites and blacks led to progressive cultural erosion over time, through science and religion. Otherness is a function of asymmetrical power; the out-groups exist relative to the in-group, and vice versa. There are political, economical, social and psychological implications. The African Diaspora suffered similar problems and advantages. Their existence and a desire to strengthen and defend their origin is what led to the establishment of Pan –Africanism, a movement and body of idea that sought to unite all people of African descent , and linked them to organize and protest against racism and colonial rule (Alinia, 2004). The first Pan-African conference, organized by Trinidadian Lawyer Henry Sylvester of the London based African Association, was held in 1900 in London, mainly because Britain had the largest colonial empire. Years later, other Pan –African congresses were held in Europe and the United States by African-American writer and activist W E B Du Bois. Several other advocates of Pan-Africanism emerged in the 20th Century, including, Marcus Garvey, a Jamaican advocate who was evolved to become the most famous and had million of supporters spread throughout Africa and the Diaspora. His followers were attracted to his call for ‘racial pride’ ,the notion of race first and slogan ‘Africa for the Africans abroad’(Alinia, 2004). African Diaspora has had a considerable impact on global culture, particularly in the 20th century in the field of music, popular culture, science and medicine. For example, in the United States, African-American genres of music such as jazz, gospel, blues, soul and rap transformed and dominated popular music. These had an impact on worldwide popular culture. Besides music, the Diaspora also had an impact on dance, language, fashion and culture. This was strengthened by the oneness among the diasporic community. Rastafarianism is a cultural movement that first emerged in the 1930s after Ras Safari (1892-1975), who later became Haile Selassie, the emperor of Ethiopia. The influential diasporic black resistance movement contributed to the construction of a positive black identity as a strategy to resist the colonial notions of blackness. It is represents a significant cultural influence that was brought about by the otherness concept of African Diaspora. Because of it strong influence on reggae and popular status of Bob Marley , a lead superstar in the industry, the movement had global prominence especially in the 1970’s .The most lasting impact has been the popularity of ‘locks’, a hairstyle that was popularly associated with the Rastafarian religion. Since then, locking hair has emerged more fashionable and widespread and is no longer associated with the group. It has gained popularity across the globe. Britain had the largest colonial empire and their participation in the transatlantic slave trade resulted in African populations that have existed in Britain since the 16th Century. These Africans united and played a big role in the abolishment of the British Colonial rule movement, not only through writing or propaganda , but also through participation in debate as and other activities throughout the country. African men were able to join the British Army and were employed as military musicians as well as soldiers and sailors. Distinct communities of Africans and Caribbean’s grew and had families in Britain’s Port cities, including London, Liverpool and Cardiff. In such situations, it was hard for the dominant group or in-group (the British) to discriminate against the out-group (the African Diaspora), because the population was mixed. Black troops were recruited by all major colonial powers, as well as the United States and Canada. For example, France recruited over 230,000 troops from Africa alone. Black soldiers and sailors played a big role during the World War I. The best known Black soldier was Walter Daniel Tull, who was also a famous football, lost his life to the war. He was made an officer ,an extremely rare occurrence at the time because British Armed forces operated a colour bar which prevented people who were not of pure European origin (other),from receiving commissions and commanding troops. In America, a large number of African –American troops also served during the World War I. However, they had to overcome racism that was prevalent in the US Army. Through their participation of these troops, the African Diasporic communities were inspired to strengthen their ties and make greater demands for equality and an end to segregation and discrimination. The African diasporic community also made significant contribution in the Second World War. The African population in Britain grew substantially after the Second World War. African and Caribbean communities largely impacted on the British Culture. To date, the Country’s largest cultural event is the annual Notting Hill Carnival in London, which was first held in 1959. It is evident therefore that the African Diaspora has made important contribution to social, cultural and political innovations of global significance. Large migration of Africans to industrialized countries has been documented. For example, brain drain of well educated individuals from Africa, the Caribbean and elsewhere, is common in Europe and North America. This had led to changes in composition of the diasporic community since the Second World War. Just as Africa suffered the effects of slave trade and forceful migration, they had benefits as well. African diasporic communities have experienced otherness, racism and inferiorisation but they also have experiences of personal and political improvement. Politically, they have received opportunities which they did not have in their homeland countries. The Diasporic communities have formed alliances and ties amongst themselves to protest against their discrimination. Political projects and the politics of home-making have been the central aspect that distinguishes Diaspora from transnationalism and other kinds of mobility. Political and social prerequisites, opportunities, and psychological effects of exile and exclusion necessitate community belonging, the desire for a homeland and belonging, which is central to people’s everyday lives. Because of this reason, the diasporic communities have found a favourable environment in the exile(Alinia, 2004). Discrimination policies towards the out-groups or ‘Others’ are hard to implement in situations where mixed populations of the ‘Self” and ‘Others’ exist. Cohabitation of the ‘Self’ and ‘Other’ also make it hard to maintain the stereotypes that categorize people into groups. On the other hand, segregation is the most evident binary construct that exists. For example, between the whites and blacks, segregation may occur when black communities are confined to the ghettos. This confinement sets them apart and worsens their conditions, hence confirming their particularity. The diasporic communities have battled with these forces of discrimination by migrating and growing families in almost every part of the world. REFERENCE Alinia, M. (2004). Spaces of Diasporas: Kurdish identities, experiences of otherness and politics of belonging. Göteborg Studies in Sociology 22.  Read More