The most well-known movement for Africans in the diaspora to return to the continent was led and inspired by Jamaican National Hero and Pan Africanist, Marcus Garvey. Though his own plans to organize such a mass movement in the first two and a half decades of the 20th century largely failed, his message and philosophy inspired millions of blacks in North America, the Caribbean and elsewhere.
Garvey and others who preached a return to Africa held to a philosophy that Africa is the home of black people. Most of those living outside the continent were descendants of those forcibly removed by white slavers who enriched themselves and their countries by raiding Africa of its people and resources. The message to return to Africa gained urgency because the Americas were inhospitable due, mostly, to deliberate policies on the part of white slavers and imperialists to make life miserable for the African.
Sierra Leone and Liberia
The movement back to the motherland started more than a century before Garvey began his back to Africa movement. Two countries, Sierra Leone and Liberia, were carved out of West Africa to receive those previously enslaved in the Americas to return to the continent. The Europeans in Europe and North America, who had by then planted themselves in Africa, played a hand in the creation of these two countries.
The first group settled in what is now Granville Town in Sierra Leone in 1787 when the British sought to get rid of a “problem” resulting from a court decision. In Somerset v Stewart (1772) the presiding judge, Lord Mansfield, issued a judgment that reads in part:
The state of slavery is of such a nature that it is incapable of being introduced on any reasons, moral or political…. It is so odious, that nothing can be suffered to support it…. Whatever inconveniences, therefore, may follow from the decision, I cannot say this case is allowed or approved by the law of England; and therefore the black must be discharged.
The court’s decision mandated the freedom of blacks, but colonialists chose to apply the law only to those physically present in England. The few hundred newly freed blacks in England were now a problem requiring a solution. Having free blacks on English soil was apparently intolerable to the British. Hence, according to an article in The Baptist Quarterly:
The Colony (Sierra Leone) was founded on April 8th, 1787, with 460 African destitute ex-slaves brought to England as house and personal servants, and abandoned by their masters after the Mansfield Judgment of 1772 that slaves setting foot on British soil became free men.
Not only did the British create Sierra Leone to deal with their “free black people problem” on home soil, they used the opportunity to get rid of another irritant, so-called “disreputable women.” Along with the freed Africans, “62 white women [were] taken off the streets of London, Portsmouth and Bristol and put aboard the transport Venus in the stupor of intoxication.”
The group did not fare well. In Sierra Leone, they suffered devastation from diseases and war with indigenous inhabitants, who resisted the encroachment.
They were followed by a second and larger group, mainly freed African Americans who, after taking the side of the British in the American war for independence, had initially settled in Nova Scotia, Canada. Harsh climate, failed promises by the British and racism in Canada took their toll and 1,200 made the trek to Sierra Leone, arriving in March 1792. This second set of arrivals formed the core group that founded Freetown, which eventually became capital of the West African country.
A third group, comprising some 500-600 maroons from Jamaica, arrived in Freetown in September 1800. These Trelawny Maroons, most from modern day Flagstaff in St. James in the Cockpit Country in western Jamaica, were deported from the island by the British colonialists into Nova Scotia in July 1796, after they lost the most recent in a series of Maroon uprisings against the British. Like their African American counterparts, these Jamaican maroons found life in Nova Scotia inhospitable, and like the African Americans, headed to Freetown in Sierra Leone.
Freetown, eventually, became a kind of catchment area. After the British abolished the slave trade in 1807 and slavery in the 1830s, British naval forces would take Africans found aboard American and European ships violating the new laws, dispatch them to Freetown, and leave them there.
In Sierra Leone, the settlers from the United States and the Caribbean (via Nova Scotia) and those liberated from ships violating the slave trade ban, became collectively known as Creole or Krio, as distinct from indigenous Africans already living in the area.
Beginning in January 1822, blacks from the United States and the Caribbean sailed to what has become Liberia to escape racism and slavery. An estimated 15,000 free and freed Americans took the trip over a 40-year period, up until the start of the American Civil War in the 1860s.
Among the more than 3,000 people from the Caribbean who settled in Liberia during that same period was John Brown Russwurm from Port Antonio in eastern Jamaica, who entered the territory by way of the United States. He helped found Freedom’s Journal in New York, the first African American owned and operated newspaper published in the US. Russwurm became governor of a territory named Maryland that was annexed to Liberia in 1857.
Religion played a leading role in the return of blacks to Africa and the founding of new settlements. The 1792 group that founded Freetown included Baptists, Methodists and adherents of the Countess of Huntingdon Connexion, a Calvinist group.
Earlier this month (June 2017), I participated in a brief ceremony under the large cotton tree in the heart of Freetown where the group of newly arrived settlers gathered in 1792 to give thanks for safe passage across the Atlantic. While in Sierra Leone, I spoke at the 225th anniversary worship service of Regent Road Baptist Church, the oldest Baptist church on the African continent, which counts its beginning to the year of the settlers’ arrival.
Within walking distance of the large cotton tree in Freetown is St. John’s Maroon Methodist Church, built in 1822 by the maroons of Jamaica. The original building, which still stands, is the oldest standing religious structure in Sierra Leone and is a protected heritage site.
Providence Baptist Church in Monrovia, the capital of Liberia, is the second oldest Baptist congregation on the African continent. Founded in January 1822, it was where the country’s declaration of independence was signed in July 1847. Notable numbers of its members and leaders as well as Baptists from other congregations, served in the Liberian senate and held the offices of president, vice president and ministers of government.
Providence’s William Tolbert was simultaneously vice president of Liberia and president of the Baptist World Alliance, the international umbrella organization for Baptists, from 1965-1970. He was Liberian president from 1971 until he was overthrown and assassinated in a military coup in 1980, the year Liberia started on a downward spiral of war, conflict and poverty.
The coup grew partly out of longstanding resentments between indigenous groups and descendants of settlers, which were never fully resolved despite nearly two centuries of co-existence.
Rastafari, inspired by Marcus Garvey whom it regards as a prophet, explicitly advocates repatriation, or the return to Africa, the Promised Land. As a fulfillment of this basic tenet, a small community of about 600-800 Rastafarians live in Ethiopia, most in Shashemane, about 150 miles or so outside Addis Ababa, the country’s capital. Shashemane was part of an original gift of land granted by Emperor Haile Selassie to diaspora Africans in the Caribbean who wished to settle in his country.
The West African country of Ghana leads the way in encouraging members of the African diaspora to settle there. The nation’s founding father, Kwame Nkrumah, worked closely with members of the African diaspora during the movement for Ghanaian independence. Among his eminent coterie was W. E. B. DuBois, the leading African American intellectual, who moved to Ghana in his last years, died, and was buried there.
As of the year 2000, Ghana’s “Right of Abode” program allows people of African descent to gain permanent residency. Rita Marley, widow of reggae superstar Bob Marley and herself a notable musical performer, lives in Ghana under this program.
Two operative slogans sought to capture the correct posture persons in the African diaspora should take toward Africa. Garvey’s “Africa for the Africans” emphasized physical return and claiming of territory. An alternative Pan Africanist retort, “Africans for Africa,” placed emphasis on Africans in Africa and the diaspora working toward better solutions for Africa, rather than on migration/return to the homeland. It is yet unclear which slogan best captures the mood of and resonates with the children of Africa who live outside the continent.
Eron Henry is author of Reverend Mother, a novel