Afro American Christian Living Black Religious Studies Essay

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Black Religious StudiesMy name is John Haile from Houston. I am an Afro-American Christian living in the state for the past five years. My great grandfather had been an African slave, and my father lived in almost similar conditions. However, my father struggled to get me better education that led me to complete my degree and now work in one of the renowned newspaper firms in America. I have been given this opportunity to pen down my thoughts on African American slavery conditions in the past and their connection with the social movements, including the new religious movements of the 29th century. It would be reflected upon how the selected social movement has impacted the African American society until now and whether its prevalence is seen in the current religious landscape of Black people today.Pan-AfricanismOne social movement that has its roots in the history of Black slavery is Pan-Africanism. It has its foundation to believe that people of African descent share a common history and destiny (Pan Africanism). They believe that this unity is essential for social, economic, and political advancement for African races and cultural backgrounds. Even those who have been slaves in the past or whose ancestors have endured slavery are bonded in a single unison of the Black community. That shared historical destiny should help them combating European imperialism with African strength.Pan Africanism has understood to be originated from the resistance to the transport of African slaves for slavery in America (Malisa and Nhengeze). The slaves wanted to return to their homeland and longed to find a way to make it happen. Those who managed to return wanted to shape their home country on similar patterns as they have witnessed the level of progress in Europe and America. They devised new ways for trading and business dealings in Africa that were close to Christianity. The transformation of Africa was observed based on the amalgamation of two roots: modernism and Christianity. Hence, the strong basis of Pan-Africanism was born, including African people who wanted their country to improve socially and economically along Christianity’s lines so that slavery was completely abolished.Efforts from Europeans kept mounting to divide Africans and dismantle the movement and suppress its goals. Africans were not confident about the ideological orchestration since the Whites were trying to erase the Blacks by stopping them from consolidating their economic and political constancy and preventing them from forming any positivity towards Western systems’ knowledge. African people sensed the danger and wanted to remain persistent in their efforts. They were adamant that African descent civilization has all the right to progress on the same terms as Europeans. Pan Africanism Congresses started to take place in which; the first was held in 1900 in London, and the second took place in 1919 (Kuryla). The reason for organizing these congresses in Europe was to mark its place in the European society so that they know that Africans have their own identity and can work for their own independent political, economic and social individuality.

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When it was ascertained that African political position had started its shape, the later congresses, particularly after the fifth congress, took place in Africa. Diaspora was seen as the most active region in Pan Africanism since it has been the major transport region for slave transportation to Europe. Blacks’ struggle for liberation from Whites dominance was during these days when political independence in Africa and Civil Rights Movement were witnessed (Malisa and Nhengeze). Mandela and Malcolm’s speeches played their significant part in reviving the African community’s spirit and its place in European ideologies. Malcolm believed that African history was destroyed…

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…African revitalization context. Today, the unity progressions are still being directed towards African free trade worldwide so that the African world’s socio-economic and political stability could be made convenient in global challenges. The indigenous and ethnic African groups have now left their slavery far behind, and African independent churches are now visibly seen. The Roman Catholic Church and its perceptible supremacy are not accepted by Africans as spiritually they know that all humans are equal and Africans have the same right to exists in White society as the Whites themselves.At the beginning of the 1900s, Ethiopianism started to appear that created an aura for redemption for the African community. The African spirituality was formed that served to remove these people’s fears due to White suppression for several decades. The spread of Christianity in African terms was a part of Pan-Africanism so that national and racial boundaries could be amalgamated for better modern acceptance of Africans. Traditional African philosophy of religion, specifically Christianity and even Islam, were combined by Blyden as he knew changes in social and economic context were obvious (Duncan). He reminded Africans that their cultural history and background were rich, and they had to be proud of it. They have been hard workers since they never accepted slavery and were willing to serve humanity, regardless of color, gender, and race.ConclusionSeveral African sacrifices and considerable outreach have been made to revitalize the African community’s existence in the White community and the globalized arena. Pan-Africanism has led to the renewal of African missions so that their commitment is shown in their exemplary participation in society. The rising consciousness about their social welfare is inherited in the mentioned social movement aligned with Christianity’s religious beliefs. The inner nature and strive for fostering spiritual development and social and economic advancement have become important….....

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