Mills (n.d) explains that historians often dichotomize African nationalism into two distinct groups according to their long-term nationalist goals for post-independence Africa. The first type of group was termed as being the primary resistance, which was characterized as consisting of individuals whose goal was to reinstate the traditional African societies that existed prior to the advent of colonialism. The second type of group was termed as the secondary resistance, which

it's theme touches on mercantilism and the slave trade, colonialism, and the African experience, and suggests that this experience unties all Africans, even those who have never lived on the continent. Lowe's article adds to this theme by showing that Africa is still viewed as unpopular in the media, and suggesting that the media contributes to furthering that stereotype by its use of the word tribe. Furthermore, the article

At the same time, however, the ghettoes resulted from the people's desire to form a united community to which they could relate and that could offer comfort from a society that, despite its more opened views, still viewed blacks from the point-of-view of the segregation policy. The ghettoes however represented an environment that would later offer one of the most important and relevant elements of the American culture: the music

130). Although their white masters generally exposed them to Christianity, enslaved people adopted only parts of the white religion and mixed it with elements of their own beliefs. Even though the family was not generally a legally sanctioned unit on plantations, the basic roles of mothers, fathers, and grandparents in rearing children did exist. Families could be severed and separated at the whim and desire of the slave owners, but families

" You figure, Williams explained to the author, you don't like what's happening at home in Chicago, and now in the U.S. Marines "...you finally get a chance to get away." Those were Williams' reasons for joining the military and participating in the Vietnam War as an African-American youth. Indeed Williams saw the military as not just an escape, but as "a form of incarceration" - but the war might

African-American Religious Movements The African-American religious experience went through a period of "…extraordinary change" in the years between WWI and WWII (Fulop, et al., 1997, p. 314). Several "sects" and "cults" worshiped in storefront churches, moving from "mainline churches" into organizations that had political, fraternal and "benevolent" approaches to spirituality. But as to mainline Black churches, between 1926 and 1936, the Black Baptist movement grew from 3.2 million to 3.8 million