Since 1865, no African-American organization, group or religious organization has found it necessary to advance the idea that African Americans should integrate themselves. This course of action was simply overlooked and intra-racial integration has been taken for granted. This omission has afflicted the African American community for 142 years. For 142 years after slavery, most African Americans are still obsessed with the integration which is inter-racial and not intra-racial integration.
The very fact remains that the African-American leadership was not born out of choice but of subjugation, political repression, social segregation and economic oppression. Therefore, without viable ways to interact for mutually beneficial reasons, skin color and slavery became the commonality that brought people together. Other than that, there were not strong enough reasons to bring the vast majority of African-American population to American soil.
Under the barbarism and cruelty of slavery, African-American ancestors were stripped of self-knowledge, cultural heritage and identity. Therefore, in order to assume the solidarity, because they were considered "Black", is to assume and attain the equal status of “White”.
Therefore, African-American leaders did not even suspect or entertain the possibility that tribal differences, cultural influences, regional differences or intangible sociological or psychological factors might have survived slavery acting as an invisible barrier preventing social cohesion and cooperation. Because of this oversight, methods and procedures have not been developed to achieve intra-racial social integration and unification.
African independence had to return the direct influence of rhetoric gave a central place in Africa within the African-American political discourse. The case of Black Nationalism then shows well the implications of this new Africa on the political commitments of African Americans in the United States. Since the thirties, in fact, this policy direction within the black community was dominated by a Muslim-inspired movement called the Nation of Islam (NOI). It was within this movement that many activists became famous as Elijah Muhammad, its leader until 1975, Louis Farrakhan, then minister the city of Boston and Malcolm X, at the head of the Temple in Harlem. However, making Islam the original religion of the black people of Mecca, his ancestral land and the "Afro-Asiatic race" the community of belonging, the leaders of the Nation of Islam had greatly diverted their high number followers of Pan-African concerns, which since the 19th century, animated movements called classic Black Nationalism.
Thus, in the NOI, Africa and religions were denounced by the spokesman of the association, considered as identity markers that could in no case result in the promotion of African-American community. Denying their African origins, the group made the inhabitants of the continent leading the Gentiles casually that Elijah Muhammad described as the "life of the jungle."
If the accession of many African countries to independence does not directly influence the speech of the Nation of Islam, it had repercussions for the creation of other movements, which themselves nationalists also claimed a unity of substance between the rebellious populations of the black continent and those of the "diaspora". Two movements were thus created: the revolutionary movement of the Black Power first, that of cultural nationalism then, direct ancestor of the current movement "Yoruba" or "Akan" American.
Black Power was born mainly from the writings of Stokely Carmichael and Charles V. Hamilton. For these authors, the American system is based on the exploitation of the black community in what activists call the "White Power." This operation is part of the very institutions of the country and is vital to the survival of U.S. democracy. In North America, blacks produce the raw materials and harvest the food that allow whites to create marketable end products. These are the black people walking the economic machine and are responsible for the enrichment of the Nation in its entirety.
For Carmichael and Hamilton (1967), so it's the principle of a distinction between structuring black community and white power that allows the enrichment of those who market, whites at the expense of those who produce, blacks. This operation is part of a political system which they say is nothing but a new manifestation of colonialism.