From its beginning, one of the key separations between the African Diaspora concept and the Pan-Africanism that it was created to replace, was its focus on difference rather than unity as the most crucial element of the relationship between the cultures that comprise it. It was to address the growing sense of difference between Black cultures that scholar George Shepperson, as well as Joseph Harris, first introduced the idea of the African Diaspora in 1965. From there, more voices joined, including British cultural studies luminary Stuart Hall, to more deeply and eloquently explore the nature of the distinctions between Diaspora cultures.

In 1965, after more than six decades of Pan-Africanism, a new paradigm was emerging, led by a new generation of intellectuals, politicos, and activists. In that moment, the framework that had begun with a brief conference in London, had been formed in the shadow of empires, grew to span nations and, nurtured by many of the best minds of the century, played a key role in reshaping the world, began to end.

The history of Black architecture and design is an intricate mosaic that spans several millennia, a testament to resilience, creativity, and innovation, showcasing the ingenuity and cultural heritage of Black people across the globe. From the monumental pyramids of ancient Egypt, which stand as enduring symbols of architectural mastery, to the intricate beauty of the Great Mosque of Djenné in Mali, Black architects and builders have made indelible contributions to the world's architectural heritage. Not consigned exclusively to the past, however, Black achievements in architecture and design continue up to the present day.

For most of us, it was around 2010 that today’s trendiest houseplant came onto the scene. The ficus lyrata, better known as the fiddle leaf fig started a revolution, quickly replacing the old, outdated palm tree of virtually every home and office of the 1990s. While the fiddle leaf fig has enjoyed soaring popularity over the past decade — even getting recognized by The New York Times as the go-to plant of top interior designers — its history is much longer and deeper than that. In fact, this stylishly modern plant is millions of years old and traces its roots to West Africa, specifically modern day Cameroon and Sierra Leone.

One of the potential hazards of loving art is the tendency to see it as something separate from everyday life — a thing apart, with no ability to function practically beyond what it stirs in us emotionally or intellectually. Sometimes that can be true, but often our most inspired works are the ones inspired by a practical need, like the patterned rugs of the Middle East and Central Asia. Similarly, the African American quilts of Gee’s Bend, hailed as pivotal works of modern art in museum exhibitions around the country, were inspired by the simple need to stay warm.

The summer of 2020 marks an incredible moment in history, seeing the birth of one of the largest civil rights movements the world has ever known. After years of what seemed like an endless cycle of Black death and white apathy, something new has happened. Cries of support for Black lives have begun to come from places that were once deathly silent as the terrifying immunity with which the police could kill Black people was proven over and over, one video at at time. The outrage of a community used to suffering alone has been felt by others and together they are beginning to stand up, not in one city or one nation, but all over the world.

The world of Pan-Africanism in the 1960s was very different from the one into which the Trinidadian lawyer Henry Sylvester Williams first introduced the term in 1900. Not only had 60 years passed, but with them two World Wars that had depleted the empires of Europe, loosening the stranglehold they once held on much of the rest of the world. But the impact of time wasn’t felt by Europe alone. Pan-Africanism had made its share of strides in that time as well.

From it’s beginnings in London at the turn of the 20th century, through the first World War and the start of the New Negro Movement, Pan-Africanism became the primary descriptor under which a host of movements, philosophies and organizations were grouped and understood. By the second decade of the century, New York stood out as a beacon of Black life and a center for the emerging themes of Black culture.

In the first installment of this series, we explored questions pertaining to the nature of the African Diaspora. The concept as we currently understand it emerges from the much longer history of Pan-Africanism - a massive body of individuals, organizations, movements, thinkers, creatives and artists that worked on all levels across many nations to improve the lives and lots of Black people around the world.

It’s Hip Hop and street style. It’s Juneteenth in Harlem, the Caribbean Day Parade in Brooklyn and Carnevale everywhere. It’s all over Beyonce’s latest video. But what is the African Diaspora? It’s a common term for referring to the collection of cultures across the world that trace their roots back to the African continent.