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Cover -- Title page -- Copyright page -- About the Author -- Contents -- Acknowledgement -- Prologue -- Introduction -- Glossary of Acronyms -- Chapter 1 - The Racist American Dream and Renaissance of African Awareness in the Diaspora -- 1.1. The Semitic Judeo-Christian And Arabic-Islamic Racist Slavery Controversies And The Birth Of Pan Africanism And The Founders -- 1.1.1. Frederick Douglas And The Jewish Origin Of Colour Prejudice And Slavery of Black People -- 1.1.2. Frederick Douglas and the Jewish Onslaught of Black People and Their Condemnation into Slavery, Colonisation and Deprivation -- 1.1.3. Frederick Douglas And The Jewish Onslaught And The Slavery Of Pushkin -- 1.1.4. Jewish-American Slave-Trade -- 1.1.5. Marcus Gavey Like Frederick Douglas: Black Nationalists And Forward Looking Pan-Africanists -- 1.2. The Soul And Ideology Of Pan-Africanism -- 1.3. The Contradictions Of Pan-African Philosophy -- 1.4. The African Humanism And African Weakness: The Slave Trade And Slavery That Was Never Abolished -- Chapter 2 - The Launching Of The First Pan-African Congress And The Subsequent Pan-African Congresses -- 2.1. The Second Pan-African Congress Of Paris Of 1919 -- 2.2. The Third Pan-African Congress Of London And Brussels Of 1921 -- 2.3. The Fourth Pan-African Congress Of London And Lisbon Of 1923 -- 2.4. The Fifth African Congress Of New York In 1927 -- 2.5. The Impact of the Bolshevik Revolution on the Harlem Renaissance The Philosophy Of The New Negro -- 2.6. The Impact Of The Student Nonviolent Coordinating Committee - SNCC On The Promotion of Non-Violence Ideology of Pan Africanism And The Contributions of Key African American Actors, Sportsmen and Artists -- Chapter 3 - Gender Consciousness and Pro-Agency: Black Women Feminist Suffragettes and Civil Rights Activists in The U.S.A. and The Spread of Pan-Africanism

What are the principle characteristics of that part of European civilization which Great Britain (GB) transmitted & still transmits to the diverse societies of Asia & Africa? It is concluded that it is a British type of European civilization. It is dominated by the concepts of empiricism & pragmatism, & offers these attitudes to Asian & African peoples rather than specific principles. The English speaking nations produced new talents & traits which were transmitted to African & Asiatic nations. This did not involve a transplanting of British culture. In Africa the present development is a result of the action of European civilization on the African situation. African civilization is not European but a product different from both the African past & the European present. Not European civilization, but the sudden appearance & speed of transmission of this new vehicle is disintegrating in inner Africa the basic underpinnings of African society. Wherever there is the physical & political presence of GB in Africa, there is still an effective influence of European civilization after the pattern of British culture which emphasizes the science & system of good governance. It is difficult to generalize in regard to Asia. He concludes that the British vehicle of European civilization has not been used to imprint any rigid ideology or terror upon the peoples of Asia & Africa. Therefore, much of its science & techniques are likely to be accepted &become part of the new cultural development. J E. Hughes.

This book took the task of conceptualising the change of African Civilization in the 21st century. It examines African Civilization and its encounters in view of the last 500 years of European and American slavery, exploitation and diplomatic paralysis. In post-colonial Africa (1960-2014), foreign powers have more influence on Africa. However, Africa cannot claim to have the diplomatic prestige to influence European, American or Asian powers. The overwhelming challenges that Africa has been experiencing did attract global reaction ranging from military intervention, diplomatic push or pull (rarely in between), and frequent humanitarian involvements. It is still inconclusive if global attention on Africa has had impact as much as it has been a stomping ground for advisors, donors, politicians, international agencies and a phalanx of well-meaning NGOs. However, their impact can be exemplified by the fact that in Sub-Saharan Africa, every other individual still does not have access to fresh water and electricity in the 21st century. In this book, the following modernization strategies are recognized and discussed in Africa today: Westernization, Africanization, Chinezation, and Globalization. The evaluation of these policies is done with the civilization approach which is characterized by a big-picture view of the integration of society, culture (including religion), and infrastructure over a long period of time on a large territory. Furthermore, in the 21st century, global civilization is forming and penetrating contemporary civilizations such as: Western, Eastern, Chinese, Japanese, Islamic, Buddhist, Hindu, and African, enforcing the development of large scale global businesses and capital. In such a context, should African Civilization follow the questionable policy of Westernization and Globalization? Or should it not follow these challenges and avoid the temptations of fast development and look rather towards the Africanization approach, which could make it last longer than the so called more modern, mentioned civilizations? These kinds of considerations are debated in this book.

In examining Caribbean identity, it is essential to examine the demarcation of the area, delimit the boundaries, assess how local people have defined or redefined themselves in space and time, and how this is influenced by economics and politics. Obviously the key is the geographic proximity of the Caribbean Sea and its history, which result in many similarities in time, but there is variation, and there are differences. Two significant researchers who investigated the most important common elements like colonization, plantation economy and slavery, Charles Wagley and Sidney Mintz cultural anthropologists, conducted their fieldwork in Brazil, Puerto Rico, Haiti and Jamaica. In defining the "Caribbean" within Plantation America cultural sphere, Charles Wagley took into account the geography, the environment, linguistics, the modes of production, the local histories. Both anthropologists made sociocultural, ethnographic and demographic analyses, comparing the colonial structures in the plantations to delimit the culturally identical area, which, however, today is not followed by geopolitical boundaries, nor is the locals' perceptions of their own interpretation about the Caribbean area.