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Ƙungiyar Back-to-Africa

Daga Wikipedia, Insakulofidiya ta kyauta.
Ƙungiyar Back-to-Africa
political movement (mul) Fassara

Kungiyar Back-to-Africa wani yunkuri ne na siyasa a cikin ƙarni na 19 da 20 da ke ba da shawara don dawo da zuriyar bayi na Afirka zuwa nahiyar Afirka. Ƙananan adadin bayi da aka 'yantar da su waɗanda suka zauna a Afirka - wasu a ƙarƙashin matsin lamba - da farko sun fuskanci mummunan yanayi, saboda cututtukan da ba su da juriya ta halitta. Kamar yadda aka san gazawar a Amurka a cikin shekarun 1820, ya haifar da kuma karfafa motsi na abolitionist. A cikin karni na 20, mai fafutukar siyasa na Jamaica kuma mai baƙar fata Marcus Garvey, mambobin ƙungiyar Rastafari, da sauran 'yan Afirka na Afirka sun goyi bayan ra'ayin, amma kaɗan ne suka bar Amurka.

A ƙarshen karni na 18, dubban Black Loyalists sun shiga rundunar sojin Burtaniya a lokacin Yaƙin Juyin Juya Halin Amurka. A shekara ta 1787, Sarautar Burtaniya ta kafa wani yanki a Saliyo a cikin abin da ake kira "Landarin 'Yanci", wanda ya fara dogon tsari na zaman da 'yan Afirka na farko suka kasance bayi a Saliyo. A cikin waɗannan shekarun, wasu 'yan Afirka na Amirka sun ƙaddamar da nasu shirye-shirye don komawa Afirka, kuma a shekara ta 1811, Paul Cuffee, mai arziki na New England African-American / 'yan asalin Amurka, ya kai wasu membobin kungiyar da aka sani da "Free African Society" zuwa Laberiya. A cikin waɗannan shekarun, wasu 'yan Afirka na Afirka sun koma Haiti, inda juyin juya halin bayi ya haifar da baƙar fata ta hanyar 1800. A ranar 18 ga Nuwamba 1803, Haiti ta zama al'umma ta farko da ta samu nasarar samun 'yancin kai ta hanyar tawaye na bayi. A cikin shekaru masu zuwa, 'yan Afirka masu 'yanci daga Amurka ne suka kafa Laberiya. Kungiyar Amurkawa ta Colonization Society (ACS) ce ta ba da kuɗin ƙaura ga 'yan Afirka ta Amirka da aka' yanci kwanan nan, wanda ke fatan za a iya kawo ƙarshen bautar a matsayin ma'aikata, ba tare da sakin miliyoyin tsoffin bayi a cikin al'ummar Amurka ba. Yawan mace-mace na waɗannan mazauna ya yi yawa. [1] Daga cikin 'yan gudun hijira 4,571 da suka isa Laberiya tsakanin 1820 da 1843, 1,819 ne kawai suka tsira.

Tarihi

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Tambayar inda ya kamata 'yan baƙar fata na haihuwar Amurka su zauna ba a tattauna ta sosai ba daga marubuta masu fata, da kuma wasu masu tunani na baƙar fata, a cikin karni na 18: "A lokacin Juyin Juya Halin Amurka, akwai 'yan baƙi kaɗan a ko'ina cikin ƙasar. " [2]: 19 A cikin 1776, bautar ta doka ce a ko'ida a cikin Koloni goma sha uku waɗanda suka zama Amurka ta hanyar Yaƙin Juyin Juya Halin Amurka. Akwai ƙananan baƙar fata masu 'yanci. Matsi don kawo karshen bautar ya fara karami amma ya karu a hankali. An buga la'akari da falsafa da addini daban-daban game da bautar, musamman ta Quakers. Bautar ta zama ba bisa ka'ida ba a Ingila a cikin 1772 ta hanyar yanke shawara ta kotu (duba Somerset da Stewart), kuma a cikin Daular Burtaniya ta hanyar doka a cikin 1833. A Faransa, bautar ba bisa ka'ida ba ne aƙalla tun daga karni na 16. A matsayin wani ɓangare na Juyin Juya Halin Faransa, an soke shi a cikin mulkin mallaka na Faransa a cikin 1794, kodayake an mayar da shi daga 1802 zuwa 1848. Farawa a shekara ta 1791, bayi na Saint-Domingue sun tayar da kayar baya, sun sami 'yancin su, kuma sun kafa ƙasar baƙar fata mai 'yanci ta Haiti. Farawa da Pennsylvania da Massachusetts a cikin 1780, an kawar da bautar a hankali a duk jihohin Arewa, kodayake wannan ba ya nufin cewa ana 'yantar da bayi da ke akwai koyaushe. Vermont, wanda a lokacin ba ya cikin Amurka, ya soke bautar manya a cikin takardar tushe, na 1777. A cikin ƙidayar 1840, har yanzu akwai daruruwan bayi a Arewa da miliyoyin da suka fi yawa a Kudu. A ƙidayar 1850, babu bayi a cikin jihohin da ke da 'yanci. A Kudancin, wani lokacin da roƙon masu wa'azi ya rinjayi su - abolitionism a Amurka yana da bangare mai karfi na addini - wasu mutane sun 'yantar da bayinsu ko kuma sun bar umarni a cikin nufin su, don 'yantar su bayan mutuwar mai shi.

Adadin baƙar fata masu 'yanci a sabuwar Amurka ya tashi sosai kuma tambayar "abin da za a yi da su" ta ci gaba da girma da muhimmanci. Ko da lokacin da suke da 'yanci, babu wani wuri a Amurka da suke da' yanci iri ɗaya da fararen mutane. Ba 'yan ƙasa ba ne, kamar yadda shawarar Dred Scott ta bayyana. Yawancin lokaci ana ganin su a matsayin ƙananan launin fata, 'yan fari kalilan ne suka yi imanin cewa suna da kyau ko ma wani ɓangare na al'ummar Amurka.  [ana buƙatar hujja][ana buƙatar ƙa'ida] An hana su zama a wasu yankuna kuma akwai nuna bambanci na doka gaba ɗaya. Ba a yarda da fasinjojin baki a kan jiragen ruwa a cikin gidan ba amma dole ne su zauna a kan bene, komai yanayin. A Florida, kowane baƙar fata mai 'yanci dole ne ya sami fari wanda za'a iya gurfanar da shi saboda laifuffukan Negro, idan akwai, tunda baƙar fata ba za a iya gurfanarwa ko gurfanar. Quaker Zephaniah Kingsley, wanda ya yi imanin cewa haɗakar kabilanci yana da kyau, an tilasta masa barin Florida zuwa Haiti. A Kudu, har sai an haramta shi, 'yan baƙar fata masu 'yanci sun koyi karatu da rubutu, kuma sau da yawa sun shiga hulɗa da rubuce-rubucen abolitionist da aka rarraba a ko'ina. Masu mallakar bayi da ke sarrafa jihohin Kudancin sun ga waɗannan baƙar fata masu 'yanci a matsayin barazana ga kwanciyar hankali na tattalin arziki da al'umma, kuma ba su ɓoye sha'awar su kawar da su ba.

Fitowar yunkurin na baya zuwa Afirka

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Yawancin jama'ar Afirka-Amurka sun sami 'yanci ga mutane da ke neman dama. Yawancin baƙi da aka 'yantar a Kudancin sun yi ƙaura zuwa masana'antu na Arewa don neman aiki, yayin da wasu suka koma jihohin da ke kewaye da Kudancin.[1] Babu wanda yake son su a ko'ina; ana ganinsu a matsayin Baƙi na dindindin waɗanda, ta hanyar aiki don ƙasa, suna karɓar ayyuka daga 'yan ƙasa. Ba a amfani da fararen fata don raba sarari tare da baƙi a cikin mahallin da ke waje da bautar dukiya ba. Mutane da yawa ba su yi imani da cewa baƙar fata masu 'yanci suna da matsayi a Amurka ba.

A Arewa, fararen fata da yawa sun yi imanin cewa baƙi ba za su iya cimma daidaito a Amurka ba sabili da haka suka tura su ƙaura zuwa Afirka, [3] duk da cewa an haifi yawancin su a Amurka kuma ba su taɓa ganin Afirka ba.

Irin wannan tunanin ba na Arewa ba ne kawai. Ɗaya daga cikin masu goyon bayan yunkurin mulkin mallaka, Solomon Parker na Hampshire County, Virginia, an nakalto shi ya ce: "Ba na son a 'yantar da Mutum ko wani daga cikin baƙi na ya kasance a Amurka.... Yana adawa da bautar kuma yana adawa da 'yantar baƙi su zauna a ƙasarmu kuma yana fatan cewa lokacin yana gabatowa lokacin da ƙasarmu za ta kawar da su".[4]

Rikicin ya mamaye jihohin da ke da 'yanci a cikin raƙuman ruwa, yawanci a cikin birane inda aka yi ƙaura da baƙi daga Kudu kwanan nan. Tsawon wadannan tashin hankali ya kasance a cikin 1819, tare da tashin hankali 25 da aka rubuta, wanda ya haifar da raunin da yawa da mutuwar mutane, kodayake tashin hankali ya ci gaba har zuwa shekarun 1830 (duba adawa da abolitionism a Arewa). An ga motsi na komawa Afirka a matsayin mafita ga waɗannan matsalolin ta ƙungiyoyin biyu, tare da ƙarin goyon baya daga fararen jama'a fiye da baƙar fata. Baƙi sau da yawa suna kallon aikin tare da shakku, musamman a tsakanin matsakaicin matsayi, waɗanda ke tsoron cewa yunkurin mulkin mallaka wani makirci ne na fitar da 'yan Afirka na Afirka don ƙuntata kokarin su na yaki da bautar. Ba da daɗewa ba bayan kafuwar American Colonization Society, baƙi 3,000 masu 'yanci sun taru a cikin coci a Philadelphia kuma sun fitar da wata sanarwa da ke nuna cewa "ba za su taɓa raba kanmu da son rai daga yawan bayi na ƙasar ba. " [5]::261 Hakazalika, shugabannin baƙar fata, kamar James Forten, waɗanda a baya suka goyi bayan Ƙungiyar Kolonization, sun canza tunaninsu sakamakon yaduwar juriya ga ra'ayin.

Dalilai na addini don mulkin mallaka

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Bayan Babban Farkawa, wanda yunƙurin addini ya mamaye Amurka, da yawa daga cikin Baƙin Amurkawa bayi suka koma [Kiristanci]]. A lokaci guda kuma, yawancin masu addini a Amurka sun yi gwagwarmaya don daidaita bautar da imaninsu. Quakers musamman sun sami wahala wajen ci gaba da ba da ’yan’uwansu bayi cikin Kristi.[6] Alal misali, Reverend Moses Tichnell da Reverend Samuel R. Houston sun ’yantar da bayi kuma suka aika da su Laberiya a 1855 da 1856 bi da bi. Waɗannan maza biyu ne da suka kasance lie. masu halin ɗabi'a wajibi ne su ba da kuɗi irin waɗannan tafiye-tafiye, sun taka muhimmiyar rawa a cikin gwagwarmayar mulkin mallaka.

Kungiyar Maida Bakar Amurka Zuwa Afirka (American Colonization Society)

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Kungiyar Maida Bakar Amurka Zuwa Afirka (ACS) ta kasance daga cikin farkon kungiyoyin da suka goyi bayan ra'ayin mayar da bakar fata da aka haifa a Amurka zuwa Afirka. An kafa ta a shekarar 1816 ta hannun Dr. Robert Finley, kuma ta kunshi manyan rukuni biyu: masu neman kawar da bautar da kuma masu mallakar bayi. Wadanda ke son a kawar da bauta sun yi imani da 'yantar da bayi na Afirka tare da zuriyarsu, sannan a ba su damar komawa Afirka. Masu mallakar bayi kuma sun yi imani cewa ‘yan bakar fata masu ‘yanci barazana ne ga tsarin bautar, don haka suka nemi a fitar da su daga Amurka ta hanyar hijira.[7]

Kungiyar ta fuskanci suka daga masu yaki da bauta a Amurka, wadanda suka dage cewa fitar da bayi da aka 'yantar daga kasar Amurka na kara karfafa tsarin bautar.[8]

Tun daga kafuwarta, kungiyar ta yi ta fama da samun goyon baya daga cikin al’ummar bakar fata masu ‘yanci. A ƙarshen shekarun 1840 da farkon shekarun 1850, kafa kasar Liberia mai zaman kanta ta karya dunkulalliyar murya da ke adawa da hijira. Dokar Kama Bayi Masu Gudu ta shekarar 1850 ta ba gwamnatin Amurka cikakken iko wajen kama bayi da suka tsere. Bayan wannan doka, wasu daga cikin shugabannin bakar fata sun fara goyon bayan hijira da kafa kasa da za ta kare hakkinsu.[9]

Duk da haka, wasu daga cikin masu sukar motsin komawa Afirka sun fito fili suna adawa da ayyukan kungiyar. Wani rahoto daga wani taron siyasa na bakar fata a New York ya gargaɗi cewa: "Za a yi amfani da dabaru da makirci iri-iri don janyo hankalin mutane [zuwa wannan sabuwar kasa]... za a nuna 'yancin mutanenta da damar da suke morewa da haske mai kayatarwa don yaudarar ku."[9]

A cewar Encyclopedia of Georgia History and Culture, "tun daga shekarar 1820, wasu bakar fata na Amurka sun fara komawa asalin kasarsu ta Afirka karkashin kulawar kungiyar." A shekarar 1847, kungiyar ta kafa Liberia a matsayin kasa da za a zaunar da bakar fata daga Amurka.[10] Daga shekarar 1822 zuwa lokacin yakin basasa na Amurka, kungiyar ta mayar kimanin bakar fata 15,000 zuwa Afirka.[11]

Wasu daga cikin shahararrun mambobin kungiyar sun hada da Thomas Buchanan, Thomas Jefferson, James Monroe, Abraham Lincoln, James Madison, Daniel Webster, John Marshall, da Francis Scott Key.[12]

Wasu ƙoƙari kafin Yaƙin Basasa

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A shekarar 1811, Paul Cuffe, "wani bawan fata wanda ke da dukiya kuma mai fafutukar neman 'yancin daidaito ga bakaken fata", ya fara nazari kan ra'ayin komawar bakaken fata zuwa ƙasarsu ta asali; ya tabbatar da cewa "damammakin ci gaba ga bakaken fata sun iyakance a Amurka, kuma hakan ya sa ya fara nuna sha'awa kan batun kafa wurin zama a Afirka." Tare da taimakon Quakers a birnin Philadelphia, ya samu damar jigilar mutane bakwai da uku (38) zuwa Freetown, Sierra Leone a shekarar 1815.[13][14][15]

Martin Delany, wani Bafillace daga Amurka, ya jagoranci Taron Ƙasa kan Hijira a birnin Cleveland, Ohio a shekarar 1854.[16] Ya kai ziyara zuwa Liberia kuma ya shirya wasu tsare-tsare, waɗanda ba su tabbata sosai ba, domin taimaka wa bakaken fata wajen komawa can.

Bayan 'yanci daga bauta

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Gwagwarmayar komawa Afirka ta fara ja baya, amma ta sake farfadowa a shekarar 1877 bayan karewar zamanin sake ginawa a Amurka, inda bakar fata da dama a Kudancin kasar suka fuskanci tashin hankali daga kungiyoyi irin su Ku Klux Klan.[17] Sha'awar komawa Afirka a tsakanin bakar fata na Kudu ta kai kololuwa a shekarun 1890s, lokacin da wariyar launin fata ta kai matsayi mafi muni, kuma mafi yawan kisan gilla (lynchings) a tarihin Amurka ya faru.[18] Ci gaba da fuskantar wariya da nuna bambanci da rashin samun daidaito ya ja hankalin wasu daga cikin bakar fata zuwa gwagwarmayar samun 'yanci a nahiyar da suka fito.

Amma motsin ya sake ja baya saboda yaudara da damfara da suka shiga ciki. A cewar Crumrin, dalili mafi muhimmanci da ya sa motsin ya durkushe shi ne, “yawancin wadanda aka yi niyya su koma Afirka ba su so su tafi. Yawancin bakar fata 'yan k'walliya ba su so su koma ‘gida’ da suka rabu da shi shekaru da dama da suka gabata. Amurka ce gidansu, ba Afirka ba, kuma ba su da sha’awar komawa wata kasa wadda ba su sani ba.”[19] Sau da dama sukan ce ba su fi zama ‘yan Afirka ba kamar yadda fararen fata su ke zama 'yan Birtaniya.

Gwamnan jihar Florida Napoleon Bonaparte Broward (1905–1909) ya yi kiran a kora bakar fata daga kasar gaba daya zuwa wani yanki da gwamnatin tarayya za ta saya, ko a cikin gida ko a waje. Bayan sayen wannan yanki, za a kafa yankin da ba za a bar bakar fata su fita ba kuma fararen fata ba za su shiga ba.[Ana bukatan hujja]

A farkon karni na 20, an yi kokarin maido da wannan motsi, kamar wanda Chief Alfred Sam ya jagoranta tsakanin 1913 da 1915.[20] Faduwar burin wadanda suka koma Arewacin Amurka da kuma wahalhalun zaman birni sun haifar da sabuwar gwagwarmaya a shekarun 1920s, wacce Marcus Garvey ya assasa.[21] A wancan lokacin, Garvey ya zama abin koyi ga masu fafutuka da malamai, irin su James E. Lewis, wanda cocinsa a birnin Los Angeles ya taimaka wajen tara kudin gina jirgin ruwa.[22] Da yawa daga cikin wadanda suka koma arewa daga Kudu sun gano cewa, duk da samun sauki ta fuskar tattalin arziki, suna ci gaba da kasancewa a mataki na karshe a zamantakewa da tattalin arziki.[23] Garvey ya goyi bayan shawarwarin da Torrey George McCallum ya gabatar a Majalisar Dokokin Jihar Mississippi a 1922, duk da cewa jaridun bakar fata sun yi watsi da su.[24]

Motsin ya sake karfi a shekarun da suka gabaci yakin duniya na biyu. Masu fafutuka a kungiyar Peace Movement of Ethiopia sun jajirce wajen shirin komawa Afirka ta Yamma don tserewa wahalhalun da suka fuskanta a Amurka sakamakon rikicin tattalin arziki (Depression).[25] Sun yi mafarkin Liberia a matsayin cibiya ta Pan-Africanism da kuma waraka daga matsalolin tattalin arziki da zamantakewa ta hanyar Amurkan da za su kawo. Wannan yana nuna irin akidar mulkin mallaka da wasu ‘yan motsin ke da shi, wato cewa ‘yan Afirka na Amurka suna da ikon dawo da kuma tsara makomar Afirka.[26] Wasu sun kasa gane cewa Liberia ta shiga cikin matsin tattalin arziki, ko kuma sun raina haka. Mittie Maude Lena Gordon, wacce ta kafa PME, ta taka muhimmiyar rawa wajen samun goyon bayan Earnest Sevier Cox, wani dan gwagwarmayar bambancin jinsi daga Richmond, Virginia. Ta samu damar jawo ra’ayinsa ta hanyar nuna kamewa da yin amfani da sha'awar rabuwar jinsi da suka yi wa juna. Cox ya samar da hanyoyin siyasa da suka taimaka sosai, har ya samu damar shawo kan wasu ‘yan majalisar dokokin Virginia su bukaci majalisar tarayya ta bayar da tallafin kudi a 1936. Duk da ra’ayinsa na wariya, har yanzu PME ta ci gaba da samun goyon bayan bakar fata saboda Gordon ta kwatanta shi a matsayin wani mai ceton al'umma kamar Musa.[27]

Da goyon bayan Cox ya fara dusashewa, Gordon ta nemi wani sabon hadin gwiwa, inda ta samu Theodore G. Bilbo, wani sanata wanda ke da ra'ayin wariyar launin fata. A 1938, Bilbo ya gabatar da gyaran fuska ga kudurin House Joint Resolution 679, wanda zai bada dama ga bakar fata masu son komawa Liberia su samu tallafin kudi. Wannan gyaran kudurin ya samu amincewar Marcus Garvey da kungiyar Universal Negro Improvement Association a taron UNIA na takwas.[25] Wannan ya ba da dama ga motsin ya kara karfi; Bilbo ya samu damar shiga da batun komawar bakar fata cikin mahawarar siyasa a matakin kasa. A farkon shekarar 1939, ya fara rubuta doka mai suna Greater Liberia Bill. Dokar ta bayar da shawarar cewa Amurka ta sayi mil 400,000 na fili daga Ingila da Faransa a nahiyar Afirka, ta lissafa hakan a matsayin biyan bashi na yakin duniya, sannan ta bada tallafi ga bakar fata don komawa Afirka.[27] Ba a san ko PME ta tura wani wakili zuwa Liberia domin tsara wannan hijira ba.[28]

Baya ga masu ra'ayin bakar fata, ba a samu goyon baya sosai ba ga dokar. Manyan kungiyoyin kare hakkin dan Adam irin su NAACP ba su goyi bayanta ba, sannan kafofin yada labarai na kasa sun sukar dokar. Wasu bakar fata kuma ba su amince da komawa Liberia ba saboda zarge-zargen cin hanci da mulkin kama-karya da Majalisar Dinkin Duniya ta yi wa gwamnatin kasar. Haka kuma, ba a samu goyon baya daga majalisar dattawa ba, wanda hakan ya sa ra’ayin komawar bakar fata ya yi rauni. Shiga yakin duniya na biyu da Amurka ta yi ya rage nuna wariya a bainar jama’a, wanda ya sa batun bai kara samun karbuwa ba.[27]

Mayar da Bayi zuwa Afirka

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Mayar da tsoffin bayi zuwa Afirka ko kuma hijirar tsoffin bayi daga Amurka, ƙasashen Caribbean, da Birtaniya zuwa Afirka ya fi faruwa tsakanin ƙarshen ƙarni na 18 zuwa tsakiyar ƙarni na 19. A misalan Sierra Leone da Liberia, an kafa waɗannan ƙasashe ne ta tsoffin bayi da aka mayar da su zuwa Afirka a cikin shekaru 28.

Saliyo

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Garin 'Yanci daga Voyages to the River Sierra Leone na John Matthews, 1788

Yawan bayi da aka 'yantar sun nuna rashin jin daɗi da inda aka zaunar da su a Kanada bayan Yaƙin Juyin Halitta, kuma suna da kwadayin komawa ƙasarsu. A shekara ta 1787, gwamnatin Birtaniya ta fara yunƙurin mayar da wasu mutane zuwa Sierra Leone. Kimanin mutane 300 daga Birtaniya, da aka fi sani da ‘Black Poor’ na birnin London, an zaunar da su a gabar tekun Sierra Leone. A cikin shekaru biyu, da yawa daga cikinsu sun mutu saboda cututtuka da rikici da mutanen Temne. A shekarar 1792, an yi ƙoƙari na biyu inda bayi 1,100 da aka 'yantar suka kafa birnin Freetown tare da goyon bayan ɗan gwagwarmaya da hana bayi, Thomas Clarkson. A shekarar 1800, sama da mutane 500 daga Jamaica (Maroon) aka fara kai su Nova Scotia, sannan daga nan aka mayar da su Sierra Leone.

A 1815, Paul Cuffe ya kai rukuni na farko na bayi 38 daga Amurka zuwa Sierra Leone. A 1820, wani malami mai suna Daniel Coker ya jagoranci mutane 90 da aka 'yantar daga Amurka don su kafa sabon koloni a Sierra Leone, da nufin yada Kiristanci. Sun tashi daga birnin New York cikin jirgin ruwa mai suna *Elizabeth*, amma tafiyar ta ƙare a wani tsibiri kusa da gabar Sierra Leone. Sun iso kafin ruwan sama na bazara, kuma suka kamu da zazzabin da ya kashe da yawa daga cikinsu. Wadanda suka tsira sun gudu zuwa Freetown, kuma ƙauyen da suka kafa ya rushe.

Mayar da bayi zuwa Afirka daga Birtaniya da yankunan mulkinta ya faru ne karkashin kwamiti mai suna 'Committee for the Relief of the Black Poor'. Wannan ƙungiya daga baya ta miƙa mulki ga 'Sierra Leone Company'. Daga bisani, wasu bayi daga Amurka da kuma mutanen yankin West Indies sun ci gaba da zuwa Freetown a ƙaramin ƙarfi ta hannun 'yan kasuwa baƙaƙe da kuma wadanda suka amfana da irin tsarin Paul Cuffe.

Mutanen Sierra Leone Creole su ne zuriyar ‘Black Poor’, mutanen Amurka da aka 'yantar daga Nova Scotia, Jamaica (Maroon), da kuma 'yantattun bayi daga Afirka da aka kwaso. Sun zauna a yankin yammacin Sierra Leone daga shekara ta 1787 zuwa kusan 1885. An kafa wannan koloni ne ta gwamnatin Birtaniya, tare da goyon bayan masu adawa da bautar bayi, karkashin kamfanin Sierra Leone Company don zama mafaka ga bayi da aka 'yantar. Wadanda suka zauna a wannan koloni sun kira shi Freetown.

Laberiya

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Mutanen Amurka masu asalin Afirka na barin ƙasa zuwa Liberia, 1896

Tarihin Liberia (bayan zuwan Turawa) yana da banbanci kamar na Sierra Leone a nahiyar Afirka; domin ba a fara da kafa jihar asali ba kuma ba wata mallaka ce ba. A 1820, kungiyar American Colonization Society ta fara kafa garuruwa ga ‘yan asalin Afirka da aka ‘yantar daga Amurka a gabar tekun yammacin Afirka. Jiragen ruwan farko daga Amurka ba su san inda za su je ba, sun bi hanyoyin da Birtaniyya ta bi da farko har suka isa gabar Sierra Leone. Daga nan suka ci gaba da tafiya zuwa kudu, har suka isa yankin da Turawa ke kira Pepper Coast.

A kan wannan yankin na Pepper Coast, an tilasta ko kuma an lallaɓa wasu kabilun yankin su ba su fili. Wasu sun yi zaton haya ce ta dan lokaci kamar yadda al'ada ta tanadar. A cikin shekaru 20, an kafa wasu garuruwa da dama a gabar Liberia, duk da cewa yankin na da mutane tun ƙarni na 16. Rayuwa ta kasance da wahala; cututtuka da ƙarancin abinci sun fi yawa. Kimanin rabin waɗanda suka isa sun mutu cikin shekaru 20 na farko.

Liberia ta bayyana 'yancin kanta a ranar 26 ga Yuli 1847. Tare da gwamnatin baƙaƙe da aka zaɓa da kuma ba da filaye kyauta ga 'yan Afirka-Amurka, Liberia ta zama wurin da ya fi samun masu hijira daga Amurka a ƙarni na 19. Sabbin baƙi daga Amurka sun fuskanci ƙalubale da dama kamar mutuwar dangi, yawan mace-mace saboda cututtuka, da kuma wahalar daidaituwa da sabuwar rayuwa. A 1830, mutane 43 daga Christiansburg, Virginia, sun koma Liberia, amma fiye da kashi 80 cikin 100 daga cikinsu sun mutu a cikin shekaru goma, yawanci saboda zazzabin cizon sauro; sauran 10 cikin 100 sun bar ƙasar, da dama daga cikinsu sun koma Sierra Leone. Duk da haka, wasu daga cikin waɗanda suka tsira sun ƙaunaci Liberia.

Sha'awar hijira zuwa Liberia ta karu lokacin da yaƙin basasa na Amurka ya kawo ƙarshen bautar bayi da fatan samun canji ga matsayin baƙaƙe a Amurka.

Fitattun ’yan hijira daga Amurka zuwa Afirka

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Manazarta

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  1. ↑ McDaniel, Antonio (November 1992). "Extreme mortality in nineteenth-century Africa: the case of Liberian immigrants". Demography. 29 (4): 581–594. doi:10.2307/2061853. JSTOR 2061853. PMID 1483543. S2CID 46953564.
  2. ↑ Empty citation (help)
  3. ↑ (Linda T. ed.). Missing or empty |title= (help)
  4. ↑ Ailes, Jane; Tyler-McGraw, Marie (2012). "Leaving Virginia for Liberia: Western Virginia Emigrants and Emancipators". West Virginia History: A Journal of Regional Studies. 6 (2): 1–34. doi:10.1353/wvh.2012.0021. S2CID 159669576.
  5. ↑ Irvine, Russell W.; Dunkerton, Donna Zani (Winter 1998). "The Noyes Academy, 1834–35: The Road to the Oberlin Collegiate Institute and the Higher Education of African-Americans in the Nineteenth Century". Western Journal of Black Studies. 22 (4): 260–273. ProQuest 200334994.
  6. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named :1
  7. ↑ "Kungiyar Maida Bakar Amurka Zuwa Afirka". Archived from the original on 23 Satumba, 2017. Check date values in: |archivedate= (help)
  8. ↑ Douglass, Frederick; Brown, John; Stowe, Harriet Beecher; Reynolds, William; Garrison, William Lloyd (9 Fabrairu, 1998). "Yakin Kawar da Bauta da Tashin Rikicin Kasa - Tarihin Ba'amurke Bakar Fata: Neman Cikakken 'Yanci". www.loc.gov. Retrieved 23 Mayu, 2022. Check date values in: |access-date= and |date= (help)
  9. ↑ 9.0 9.1 Mills, Brandon (2014). "'The United States of Africa': Liberian Independence and the Contested Meaning of a Black Republic". Journal of the Early Republic. 34 (1): 79–107. doi:10.1353/jer.2014.0012. S2CID 143753119.
  10. ↑ "Motsin Komawa Afirka", The Encyclopedia of Arkansas History and Culture. 2007. Central Arkansas Library System.
  11. ↑ "26 Yuli, 1847: An Ayyana ‘Yancin Kai na Liberia", This Day In History, History website.
  12. ↑ Cox, Earnest (1938). Manufar Lincoln Kan Bakar Fata. Richmond, VA: William Byrd Press. p. 13.
  13. ↑ Campbell, Mavis Christine; Ross, George (1993). Back to Africa: George Ross and the Maroons: from Nova Scotia to Sierra Leone. Africa World Press. ISBN 978-0-86543-383-0.
  14. ↑ Lapsansky-Werner, Emma J.; Bacon, Margaret Hope, eds. (2010). Back to Africa: Benjamin Coates and the Colonization Movement in America, 1848-1880. Penn State Press. p. 8. ISBN 978-0-271-04571-9.
  15. ↑ O'Donnell, Edward T. (2006). 1001 Things Everyone Should Know about Irish American History. Random House Value Publishing. ISBN 978-0-517-22754-1.
  16. ↑ "National Emigration Convention of Colored People". The Encyclopedia of Cleveland History. Cleveland, Ohio: Case Western Reserve University. March 4, 1998. Retrieved May 30, 2013.
  17. ↑ "The Ending of Reconstruction" Archived Oktoba 28, 2007, at the Wayback Machine, America's Reconstruction, People and Politics After the Civil War. University of Houston Digital History.
  18. ↑ Kenneth C. Barnes, Journey of Hope: The Back-to-Africa Movement in Arkansas in the Late 1800s (Chapel Hill: University of North Carolina Press, 2004), p. 2.
  19. ↑ Crumrin, Timothy, "'Back to Africa?' The Colonization Movement in Early America" Archived Mayu 24, 2015, at the Wayback Machine. 2007.
  20. ↑ S. K. B. Asante, "Sam, Alfred", Dictionary of African Christian Biography, reprinted from The Encyclopedia Africana Dictionary of African Biography, 1977. Retrieved August 8, 2016
  21. ↑ Daniel M. Johnson and Rex R. Campbell, Black Migration in America: A Social Demographic History (Durham, N.C.: Duke University Press, 1981), p. 62.
  22. ↑ "Los Angeles Noah: Reverend J. E. Lewis and the Liberian Arks". February 11, 2022. Retrieved April 25, 2022.
  23. ↑ Jenkins (1975). Black Zion: The Return of Afro-Americans and West Indians to Africa. p. 43.
  24. ↑ Benton, Joshua (2022-02-19). "A century ago, Mississippi's Senate voted to send all the state's Black people to Africa". Washington Post (in Turanci). ISSN 0190-8286.
  25. ↑ 25.0 25.1 Fitzgerald, Michael W. (May 1997). "'We Have Found a Moses': Theodore Bilbo, Black Nationalism, and the Greater Liberia Bill of 1939". The Journal of Southern History. 63 (2): 293–320. doi:10.2307/2211284. JSTOR 2211284.
  26. ↑ McDuffie, Erik S. (2015). "Chicago, Garveyism, and the history of the diasporic Midwest". African and Black Diaspora. 8 (2): 139. doi:10.1080/17528631.2015.1027332. S2CID 145594257 – via Taylor & Francis Online.
  27. ↑ 27.0 27.1 27.2 Blain, Keisha N. (2018). Set the World on Fire: Black Nationalist Women and the Global Struggle for Freedom. Philadelphia. ISBN 978-0-8122-9477-4. OCLC 1021885414.[page needed]
  28. ↑ Sanders, Crystal R. (2019). "Challenging Historical Iconography: A Look at Women's Everyday Political Mobilization". Reviews in American History. 47 (4): 634. doi:10.1353/rah.2019.0087. S2CID 214306080 – via Project MUSE.
  29. ↑ Cite error: Invalid <ref> tag; no text was provided for refs named autogenerated1998
  30. ↑ Pybus, C. (2007). Epic Journeys of Freedom: Runaway Slaves of the American Revolution and Their Global Quest for Liberty. Beacon Press. ISBN 9780807055151.
  31. ↑ "Mary Perth 1740- after 1813". Slavery and Remembrance. The Colonial Williamsburg Foundation. Retrieved 25 March 2016.
  32. ↑ Leach, Fiona (2019). Reclaiming the Women of Britain's First Mission to West Africa: Three Lives. Brill. p. 239. ISBN 9789004387447.

Bibiyar Tarihi

[gyara sashe | gyara masomin]
  • Barnes, Kenneth C. Journey of Hope: The Back-to-Africa Movement in Arkansas in the Late 1800s. Chapel Hill: University of North Carolina Press, 2004.
  • Brooks, George. Landlords and Strangers: Ecology, Society, And Trade In Western Africa, 1000-1630. Routledge, 1993.
  • Campbell, James. Middle Passage: African American Journeys to Africa, 1787–2005. New York: Penguin Press, 2006.
  • Clegg, Claude A. III. The Price of Liberty: African Americans and the Making of Liberia. Chapel Hill: University of North Carolina Press, 2004.
  • Jenkins, David (1975). Black Zion: The Return of Afro-Americans and West Indians to Africa. Wildwood House. ISBN 978-0-7045-0116-4.
  • Malcolm X; Haley, Alex (1992) [1965]. The Autobiography of Malcolm X (in Turanci). New York: One World. ISBN 978-0-345-37671-8.CS1 maint: multiple names: authors list (link)
  • Page, Sebastian N. Black Resettlement and the American Civil War. New York: Cambridge University Press, 2021.
  • Weisbord, Robert G. Ebony Kinship: Africa, Africans, and the Afro-American. Westport, Conn.: Greenwood Press, 1973.

Mahaɗu

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