The Afrikan sojourn ‘abroad’ entails coming from “Matriarchal foundations” (1) that existed across the Motherland of the past to a present being subjected to a rapacious, patriarchal, global political, economic and religious oppression. (2)
In spite of the pervasive impact and influence of European culture (including so-called Abrahamic religions), matriarchal retentions in the form of active participation in liberation work are seen throughout Afrikan history. This is typified in the historical accounts of, for example, Queen Nzingha in Ndongo (3), Nanny in Jamaica (4) Cecile Fatiman, Marie-Jeanne Lamartiniére, Princess Améthyste, Lazare and Sanité Belair in Haiti and Any Jacques-Garvey, Amy Aswood-Garvey, Mittie Maude Lena Gordon, Adelaide Casely Hayford, Laura Adorkor Kofey and Madame De Mena and others in the UNIA-ACL (5).
If we look at the largest liberation organisation, the UNIA-ACL founded by Marcus Mosiah Garvey, we see that Afrikan women formed roughly half of the rank-and-file membership (6) and almost half the executive. (7). Again during the Black Power era of the 1960s an estimated 60% of the membership of the Black Panther Party for Self-Defence were women. As academic Elizabeth Michele Jones notes “Black women remain as a constant force in setting the pace for change.” (8)
However, Jones also states:
“Black women have long contributed to the Black Nationalist strain of social movements their participation and work in sustaining the community lingers near invisible.” (9)
However, within the last decade or so, through the likes Nzingha Assata, Keisha Blain and Natanya Duncan, there has been an increased focus on the role of women in the Garvey Movement. (10)
“The UNIA’s philosophy encouraged and promoted the advancement of women and whilst there is evidence from some of the writings of Amy Jacques-Garvey (see “Garvey & Garveyism”) that the organization was not perfect, we must nonetheless recognize its progressive stance on women’s equality at a time when women’s rights were very low on most people’s agenda.” (11)
The auxiliaries of the UNIA-ACL like the African Motor Corps and the Black Cross Nurses are among the most striking examples of Black Nationalist female agency. The former was a female paramilitary unit while the latter established international networks for holistic health and well-being for Afrikan communities around the world. (12)
In the present, some have lauded newer formations like #Black Live Matter founded by three Black women Patrisse Cullors, Alicia Garza and Opal Tometi. Yet whether these can be placed within the Black nationalist tradition given their stated opposition to the ideology and their intention to move:
“…beyond the narrow nationalism that can be prevalent within Black communities, which merely call on Black people to love Black, live Black and buy Black, keeping straight cis Black men in the front of the movement while our sisters, queer and trans and disabled folk take up roles in the background or not at all.” (13)
Historically and currently then Afrikan women have been fundamental to the forward movement of the people, even if the work was not always fully acknowledged. Oppression, by design has keeping Afrikan people off Liberation Road as an imperative, so anyone that engages has more than likely had to overcome a multiplicity of obstacles. Warrior Scholar Mama Marimba Ani highlights the extent to which the various roles that Afrikan women undertake keep families, communities and nations together. This approach ostensibly emphasises collective organising more than profiling personalities.
:
“Afrikan women are holding together families, communities, children they are teaching, they are guiding. Have always done this. Did this when we were escaping chattel enslavement. Did this when we were resisting the intrusion and attack and assault by the enemies of Afrika on the continent. They held us together. They taught us how to fight. They are the healers. In the midst of this they are holding themselves together, so that they can hold the family together. So that they can hold the community together. Now let’s fast forward to now, to today. I can tell you that doing that and then also studying, reading, doing scholarship, writing speaking, being on the front line – it’s almost impossible. But that’s what we look for and that’s what you’re calling leadership. We need to focus more on organising. All of us, male and female.” (14)
(1) Ifi Amadiume (1987) Afrikan Matriarchal Foundations – The Igbo Case. Karnak House. p.7
(2) Erriel D Robinson (1995) The Maafa & Beyond. Kujichagulia Press. pp. 57-76
(3) Robin Walker (2013) When We Ruled. Reklaw Education Ltd. p. 417-8
(4) Ray Uter (1987) Nanny Of The Maroons inRay Uter, Virginia McLean, Lesnah Hall & Frank Forde, Black Makers of History: Four Women. The Bookplace. pp. 4-11. https://www.theguardian.com/global-development/poverty-matters/2011/jan/17/patrice-lumumba-50th-anniversary-assassination
(5) Thomas Brandstetter (31/07/15) Women Combatants in the Haitian Revolution. https://wargamingraft.wordpress.com/2015/07/31/women-combatants-in-the-haitian-revolution/; Keisha N. Blain (2018) Set the World on Fire: Black Nationalist Women and the Global Struggle for Freedom. University of Pennsylvania Press; Natanya Duncan (2009) The ‘Efficient Womanhood’ Of The Universal Negro Improvement Association: 1919-1930. (Dissertation). https://ufdc.ufl.edu/UFE0021545/00001
(6) Blain. p. 28-9.
(7) Nzingha Assata (2008) Women In The Garvey Movement. N. Assata. p. 3
(8) Elizabeth Michele Jones (2006) The unknown struggle : a comparative analysis of women in the Black Power movement. https://ir.library.louisville.edu/cgi/viewcontent.cgi?article=1711&context=etd. p. 6-7
(9) Ibid.
(10) See Nzingha Assata – Women In The Garvey Movement (2008); Keisha N. Blain – Set the World on Fire: Black Nationalist Women and the Global Struggle for Freedom (2018):Natanya Duncan – Crossing Waters & Fighting Tides: The Efficient Womanhood of the UNIA (forthcoming)
(11) Assata. p. 2
(12) Natanya Duncan (07/02/11) The Efficient Women of the UNIA. John Hope Franklin Center at Duke University. https://www.youtube.com/watch?v=xKNTvAR3SDM; Natanya Duncan (2009) Op. cit.
(13) Barbara Ransby (2015) The Class Politics of Black Lives Matter. https://www.dissentmagazine.org/article/class-politics-black-lives-matter
(14) Afrika Speaks: with Alkebu-Lan on Galaxy Radio (26/02/18) Can spirituality restore Afrikan woman leadership to it’s rightful place? https://www.mixcloud.com/AfrikaSpeaks/can-spirituality-restore-afrikan-woman-leadership-to-its-rightful-place-afrika-speaks-260218/
we ask the question:
Women in the Garvey Movement – Where are we at now?
1) How was the UNIA-ACL able to attract such high female membership?
2) Is #Black Lives Matters heirs to the Women in the Garvey Movement mantle?
3) Are men in the nationalist movement supportive enough of the women?
4) Are we anywhere near parity between women’s and men’s organising today?
5) Do our existing community structures mitigate against high-profile women leaders?
Our special Guest:
Dr. ChenziRa D. Kahina: Minister and Priestess of Per Ankh em Smai Tawi Ministries International. Dr. Kahina serves as an Integral and Naturopathic Health practitioner, professor, lecturer and holistic studies researcher with clinical and international experiences in natural healthcare & counseling services, allopathic support, rural and women’s health, psychotherapy, cognitive therapeutics, heuristic education and more. “Dr. Chen” is also Director of Virgin Islands and Caribbean Cultural Center.
She has professional training, certifications, licensures and degrees from Rutgers University (NCAS); Pepperdine University (GSE); University of California in San Diego (GCSF/SS); Natural Health Institute (CA/MX); in concert with numerous certifications and licensure with other international educational facilities. She has worked, published research and presented with many scholars, artisans, scientists and practitioners internationally that have positively shaped her talents and abilities to harmoniously provide service above self. Her life work remains devoted to family, community, environment, living sciences, prosperity, health and sacred wellness as protected with the ancient principles of Maat (truth, justice, order, harmony, balance & divine righteousness).
Sis. Kai Ouagadou-Mbandaka: is the Chief Officer of Alkebu-Lan Revivalist Movement’s Education Department, Head Teacher for the Alkebu-Lan Academy of Excellence Saturday School, and Co-ordinator for the Ma’at Academy of Excellence Home School Collective. She is also head of ARM’s Rites of Passage Programme for Girls and a Columnist for The Whirlwind Newspaper. Sis. Kai is one of the original co-hosts of Afrika Speaks with Alkebu-Lan when it first launched in 2006.