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Garveyism and Nkrumahism |
By DR. Y.D. AGYEMAN-DICKSON
Garveyism preaches in eloquent terms the gospel of universal solidarity and cemented unity of the African race both at home and abroad. It simply means Africa for the Africans at home and abroad.
Nkrumahism richly underlines boldly but proudly that Garveyism's philosophy has as its logical goal that the Black race, to be respected by the other races, must command power and authority on the African continent. To interpret this ideology, Garveyism and Nkrumahism believe in positive terms that the United States of Africa is the only means for the Blacks to be respected in the Councils of the United Nations.
If the Union of Africa had been alive, Patrice Lumumba of blessed memory, the legal president of the Congo, would not have suffered the monstrous murder from the hands of the imperialists. Because Africans commanding respect, power and authority would have had the means of rushing African continental troops to the Congo and saved our great son, Lumumba.
Nkrumahism believes that the powers of governments spring from the will of the people and should be exercised in the optimum accordance therewith. Towards this refined philosophical end, Ghana has nobly lent and sacrificed her small national income in millions of dollars to Guinea, Mali and Upper Volta (Burkina Faso) to develop their industries and the running of their governmental administrative machineries.
Nkrumahism teaches in loud terms that the African race both at home and abroad should strive hard for the African Union and that no person should suffer discrimination on the grounds of sex, race, religion or political belief both on the African continent and abroad particularly in the United States of America and South America.
Nkrumahism believes in equal opportunities for all. To interpret the beliefs of Nkrumahism, Osagyefo Dr. Kwame Nkrumah of Ghana has decreed compulsory and free education for all Ghanaians and the training of potential Africans in the African Ideological School in Ghana freely.
Nkrumahism as well as Garveyism believes that the higher standard of living must favour the race as a whole through a fair distribution of our national wealth both at home and in the United States, South America and West Indies. Nkrumahism believes that the Black people holding the reins of government should become producers of raw materials as well as manufacturers and not mere consumers of the finished products of other races. Only in this light will the Black race command a fair share of the world's selling and buying market and thereby employing the other races also.
On religion, Garveyism puts it in simple but plain terms that it is one's own opinion and belief in some ethical truth. The Belgian Catholic State Government went to the Congo with the religious belief to exploit our race. The Belgians ethical mission was clothed under the guise of religion whereas in reality they went to rob the Blacks in the Congo of their natural resources.
Nkrumahism thus sings to the tune of One God, One Aim and One Destiny, and this just God should be served in the maximum interest of each race's earthly happiness, on the altar of the brotherhood of man.
Nkrumahism believes that the power that holds Africa today is human and Ghana's independence is not divine. That power has indeed proved to the world that whatsoever that the whites have done and are doing, the Black race can do it with ease and in splendor. The ploughing of the Black Star Ships of Ghana manned by the Blacks on the seas have indeed given shade, shape and color to the African Personality.
Nkrumahism thus potentially preaches African Personality. Nkrumahism injects the virus of nationalism and pride of the race's history in her youths.
Nkrumahism thus faithfully but genuinely believes in the dignity of labor and the due respect for the race's womanhood.
*originally published in Garvey's Voice Sept-Oct 1963
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