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.

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 The ficus lyrata, better known as the fiddle leaf fig started a revolution, quickly replacing the old, outdated palm tree of virtually every home and office of the 1990s.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.

Once the most important seat of Spanish power in the Americas, Cartagena, known then as Cartagena de Indias or Cartagena de Poniente (“of the West”), is one of Colombia’s most populous and visited cities. A stunning mix of natural wonder, intriguing antique architecture, and contemporary flavor, it’s a place where the cannons of centuries-old fortresses still overlook the water, and symbols of imperial power line streets walked by the descendants of conquistadors, slaves, and indigenous people alike.

Tobago is beautiful. With lush rainforests, towering mountains and endless beaches, it is beautiful in a way rivaled only by those few places equally fortunate to be located somewhere in the Caribbean Sea. It’s easy to believe that when Christopher Columbus first set foot on the island in the last years of the 15th century, that the beauty of the place was the first thing he noticed.

One of the more interesting functions that my family house has served over the years has been that of a refuge for members of my family as they made the transition from one stage of life to another. My Uncle Allen — my grandmother’s brother — lived there for several months after leaving the Air Force. My uncle Rodney did, too, having served in the Air Force as well. Other family members came and went for a multitude of reasons. More than once the change in circumstances came after a fire had claimed another home. For me, the house was my first home. I lived there for a year before my parents moved first into an apartment, then into the house that I grew up in.

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.

A lot had changed for my family and for the house by the middle of the 1970s, specifically with regard to who was calling it home at that time. Aunts and uncles alike had married and moved away. And in spring of 1972, Mama passed away. When that happened, the house wasn’t sold, but instead was passed down to my grandmother, Alice Harper, beginning a line of inheritance that continues to this day.

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.

By the 1960s, the home my mother lived in was full. The house roster included my mom, Jacqueline, my grandmother Syjunia, and my great-grandmother, Mama, as well as my great-aunts, Debbie and Elaine, great-uncle, Allen, and cousin Gordon (who the family affectionately referred to as “Snuffy”). Like for so many other Black families, “the house” was the official hub of my family’s life. It was the setting for countless family events from Sunday dinners to proms, holiday gatherings and late-night penuchle games. “Our house was the center,” my mom confirms. “We were there for every holiday. Everybody would come [for] Mother’s Day, Easter, Christmas, it was always at the house.”

At the beginning of 1956, the Belfield area of Philadelphia was a predominantly white part of the city. With few exceptions, just about all of the African Americans to be found there were domestic workers, coming in and out of houses as they finished their work as maids. But in October of that year, a new family arrived. Made up of three generations — a grandmother, her four children, and two grandchildren — they were only the second Black family to move onto the block.

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.