Three Letters to Ladipo Solanke from George Padmore, Nnamdi Azikiwe, and Obafemi Awolowo

Three Letters to Ladipo Solanke From George Padmore, Nnamdi Azikiwe, and Obafemi Awolowo

Takehiko Ochiai *

Ladipo Solanke (1885/6-1958) founded the West African Students' Union (WASU). an association for West African students. in London in 1925. Little needs to be said to demonstrate the historical importance of the W ASU. The WASU was established in London during the inter war period, when African nationalism was quickly gathering pace. The Union was a hotbed of intellectual. political and cultural activism that produced many preeminent African nationalists such as]. B. Danquah (Gold Coast. today's Ghana), Kwame Nkrumah (Gold Coast). H. 0. Davies (Nigeria), and Jomo Kenyatta (Kenya). Moreover, the Union was in contact with Pan-Africanists. at that time represented by people such as Marcus Aurelius Garvey Oamaica)

This paper is the revised English version of the author's following Japanese essay: Ochiai. Takehiko "Solanke eno shokan: Padmore, Azikiwe. Awolowo". The Keiai journal of International Studies, No. 2. November 1998, pp. 205-219. The author would like to thank the Editorial Board of Ryukoku Law Review for the permission to publish the English version of the essay in the journal. *Professor of International Relations and African Politics. and Dean of the Faculty of Law. Ryukoku University. Kyoto. japan. E-mail: [email protected]

(Iilli;}; '18) 51-2. 439 0405) and W. E. B. DuBois (the United States of America). The WASU also became a historic location for the rising ideological tide of Pan Africanism that aimed to achieve the solidarity and unification of African peoples. Thus. the W ASU played a historic role in the creation and development of political awareness in African nationalism and Pan-Africanism, far beyond the framework of a student group. Solanke founded the WASU on his own initiative, and although many students who joined the WASU returned to Africa when their studies in the United Kingdom concluded, Solanke remained in London and continued to be materially and spiritually active in the W ASU for more than 30 years. During that time, as the Secretary of W ASU and the Warden of the hostel WASU ran, Solanke made contact with many African nationalists and Pan-Africanists and built a wide network of contacts. Solanke's extensive correspondence with friends and acquaintances, as well as his journals and book collection, were donated after his death, by Opeolu Ogunbiyi, Solanke's wife. to the University of Lagos in Nigeria. These are stored as the Solanke Collection in the Gandhi Library of that university. The aim of this paper is to introduce and attempt a brief explanation of Solanke's correspondence with African nationalists and Pan-Africanists, the existence of which is not known by researchers, having never been published. In this paper, I will introduce three letters collected during a survey of the Solanke Collection that I carried out on two occasions: August-September 1995, and December 1997.

(flllU; '18) 51-2. 440 (1406) Three Letters to Ladipo Solanke

Letter 1. Padmore to Solanke1

21. 2. 34 Ladipo Solanke Esq. Barrister at Law 62 Camden St., London

My Dear Friend and Brother. Best greetings to you and all my African friends. I am sorry that I could not write you before. There is always so much to do that one finds himself constantly on the go. I am pleased to inform you that I got a letter from Mr Jones who has returned to America. His mission was a success. He will inform me more of it later and I shall keep you posted on developments. How is the W.A.S.U.? I would like to receive your journal and, if possible. any old copies of W.A. papers except the "Gold Coast Spectator" which I receive directly from Accra. I want to keep in touch with current events and this can best be done via the African press. All the young African friends made a great impression on me. I now feel that despite all our difficulties and the terrible plight of our Fatherland, there is a future for Africa. The youth of today are waking up. We who are getting old must encourage and stimulate them to hold up their heads as much - equals of all. Once the black youth has the spirit of pride and self-respect, all the forces of reaction are of no avail. For you may crush a man's body but the spirit goes marching on. It is the spirit of a people that counts. I would like you to give my address to young

(fltii* .18) 51-2. 441 (1407) Prince Kessie. I want to establish direct contact with him. I have just read a book on Ashante which he made a great impression on me. I want to know more and he can help. Take care of yourself Solanke and carry on your fine work. I salute you on behalf of all my comrades here. Yours in brotherhood, Geo. Padmore

Commentary George Padmore (1902/3-1959), born Malcolm Ivan Meredith Nurse, was a noted Pan-Africanist who worked mainly from the mid-1930s until the late 1950s. Padmore. who came from British Trinidad, went to the USA at the age of 24. and studied at Columbia University, Fisk University, and Howard University. At the age of 27. he joined the Community Party of the United States of America and began to expand his activities as a communist. He adopted the name George Padmore around the year 1928, after joining the Communist Party. Thereafter. Padmore moved to the Soviet Union, and expanded his vigorous activities as the head of the Negro Bureau of the Red International of Labour Unions (Profintern), moved again to Hamburg in 1931 after a visit to Vienna. and worked actively as the Editor-in-Chief of the International Trade Union Committee of Negro Workers' (ITUC-NW) newspaper The Negro Worker. Padmore was arrested and imprisoned in Hamburg in 1933 but was released several months later and sentenced to deportation. From this time on, Padmore became deeply dissatisfied and publicly criticised the Soviet Union and Communist International (Comintern) for its

Oil!it "18) 51-2. 442 0408) Three Letters to Ladipo Solankc passive stance regarding support for struggles for Asian and African liberation. due to the Comintern's improving relations with the imperialist powers of Britain and France. Padmore was finally expelled from the Comintern in 1934. Later, Padmore converted from Communism to Pan-Africanism and, in 1935, moved the base of his activities to London, took on vigorous activities as a Pan Africanist and worked a great deal on the Fifth Pan-African Congress. held in Manchester in 1945. He travelled to Ghana in 1957. played a major role as a political adviser to Ghana's first Prime Minister Nkrumah. Padmore passed away in London in 1959.2 When Padmore wrote to Solanke in February 1934. it was right before Padmore received his punishment of expulsion from the Comintern. At that time, he was living in Paris with Garan Kouyate (Mali) who had already been expelled from the Comintern. In the previous year. when he informed the Comintern about his breakup with ITUC-NW in August 1933, and resigned from all his ITUC-NW duties, his separation from the Comintern was a foregone conclusion. Then. he quickly turned towards the Pan-Africanist movement represented by DuBois and Garvey, which he had previously criticised as petit bourgeois. In the book Black Revolutionary: George Padmore's Path from Communism to Pan-Africanism, James R. Hooker quotes a letter written to Pan-Africanist DuBois on 17th February 1934. four days before Padmore's letter to Solanke, as an example of Padmore's conversion to Pan-Africanism. In that letter, Padmore states the following:

(fflW~ '18) 51-2. 443 0409) The French Negroes recently held a conference under the leadership of a young Sudanese [sic] whom you no doubt have heard about. Mr Garan Kouyate, the editor of La Race Negre. The Negro problem was discussed relative to the present economic and social crisis the world over. and the fascist danger which threatens our race's extermination. It was the most serious political discussion which I have ever listened to among Negroes. The Conference decided to take the initiative to convene a Negro World Unity Congress. for the purpose of hammering out a common program of action around which world unity among the blacks can be achieved. The Negro students in Europe are demanding action. I also found this attitude very evident among the West African students when I was recently over in London.3

Regarding this letter. Hooker states, 'The letter also indicates how clear was Padmore's break with the Profintern by this date'.4 The contents of Letter 1, which was written four days before the letter he sent to DuBois. claims that the black youth should be encouraged to promote racial pride as black people and. in that sense. Letter 1 may reaffirm that Hooker's analysis of Padmore is correct. By February of 1934, Padmore had already separated from the Profintern and had converted to Pan-Africanism. A 'Mr. jones' mentioned in Letter 1 could be Chris jones, a person from Barbados who led the Colonial Seamen's Association. Padmore went to Britain after being deported from Germany in 1933 and had contact with jones through Nancy Cunard.5 jones travelled to

(ftt{~ '18) 51-2. 444 0410) Three Letters to Ladipo Solanke

Photo 1. W ASU members with the British Colonial Secretary and the officials of the Colonial Office (August 1940) Ladipo Solanke is in the front row. third from right (Photo courtesy of the University of Lagos Library)

America, but the purpose of his visit is not clear.

Letter 2. Azikiwe to Solanke6

April 23, 1934 Dear Mr. Solanke: It is a pleasure to write to you. Your efforts in the W.A.S.U. movement are indicative of a sincere spirit of service. My hope is that Africa may be replenished with more of your kind. I am planning to leave the United States sometime this summer. I am homeward bound. I expect to stay in London for fourteen or more days. Kindly advise me as to the rates and

(ilU~ '18) 51-2. 445 (1411) facilities of the W.A.S.U. Hostel. I would like to reside there and probably meet some of the African gentlemen who are domiciled in London. The bill passed by the Gold Coast Government is rather reactionary. It is intended to curb the exercise of free speech on the part of the African. I note with pleasure the part played by the W.A.S.U. Of course one cannot expect miracles from the Colonial Office. Imperialism is heartless most of the time. Africans should realize that colonies do not form "sacred trust of civilization," but an asylum for the unemployed of Europe. I am enclosing an article entitled "The Liberty of the Press in West Africa." Kindly transmit the same to the responsible official for consideration with a view to publication in the WASU. In view of the importance of the subject, it is essential that it be popularized. It is. therefore, a syndicated article. Outside of the West African copyrights, you retain the copyrights of the United Kingdom of Great Britain and Ireland. Hoping to have the pleasure of hearing from you and the opportunity to meet you in person. With personal regards. Cordially yours. Ben N. Azikiwe

Commentary Nnamdi Azikiwe (1904-1996) was a nationalist and Pan-Africanist politician who represented Nigeria. Azikiwe was born in Zungeru, in northern Nigeria. He came from the lgbo people, but having grown up in the north, also received his education in southern places such

(filii~ '18) 51-2. 446 0412) Three Letters to Ladipo Solanke as Lagos and therefore also understood Rausa and Yoruba. In 1925, he went to America and studied subjects such as political science and journalism at institutions such as Lincoln University, Howard University, and the University of Pennsylvania. From 1932 to 1934. he worked as a lecturer in political science at the historically black Lincoln University. As stated in Letter 2, Azikiwe returned to Nigeria in 1934, but immediately moved to the Gold Coast and became the Editor-in-Chief of newspaper African Morning Post. Azikiwe returned to Nigeria in 1937 and as well as launching the daily paper West African Pilot, also became deeply concerned with domestic politics and. in 1944. established the political party National Council of Nigeria and Cameroons (NCNC) with Herbert Macaulay. When Nigeria became independent in 1960, he became the first Nigerian Governor-General. and when it became a republic in 1963. he assumed office as the First President but then lost his position in a coup d'etat in 1966. The 1979 transition from military rule to democratic government gave him a chance to return to the political world. but he unsuccessfully ran in the presidential election.' Letter 2 was sent to Solanke in London when Azikiwe was a lecturer at Lincoln University. Having resigned from that occupation in the summer of 1934, with plans to return to his homeland of Nigeria. Azikiwe was considering visiting London on his way home from America and lodging in the hostel run by the W ASU. For that reason, wanting to enquire about accommodation costs and conditions at the W ASU hostel ahead of time, he sent a letter to Solanke. Although Azikiwe and Solanke were both from British Nigeria. in

(filL?* '18) 51-2. 44i 0413) April of 1934, when he sent Letter 2. they may not have actually met each other. Perhaps they had a mutual acquaintance who had brought the W ASU bulletin WASU to America. or perhaps Padmore. for instance. had established contact by letter through a mutual friend. From Letter 2, it becomes apparent that. as well as hoping to stay in the WASU hostel. Azikiwe also entrusted the copyrights of his own work to Solanke. Having understood the WASU to be London's base of activities, he considered Solanke to be an important point of contact in London. Solanke. having received the letter from Azikiwe, sent a reply to Azikiwe on lith June 1934 imparting information about the WASU hostel.8 When Solanke passed away in September 1958, although Azikiwe, who was at that time at sea, could not attend Solanke's funeral service, he sent a wreath 'to recall the life work of the great son of Africa who has contributed immensely to the cultural and social spheres of West African students in the U.K.'9

Letter 3. A wolowo to Solanke10

5111 August. 1943 Dear Mr Solanke Your letter of 19th January 1943 reached me while I was in Lagos in April last. Your cablegram of 19th June 1943 reached me in Ibadan on 21st June. I really must apologise for the very long delay in replying to your letter of 19th January. The reason for the delay is that I

(fltlf! '18) 51-2. 448 0414) Three Letters to Ladipo Solanke meant to send you a long reply. But the longer I postponed it in order to have time to write a long letter, the more increasingly difficult it became for me to find time to do so. So, I now decide that rather than do nothing in the meantime. I must send a reply however short it may be. First of all, let me thank you and Wasu very much for the encouragement you have given me by the letter and cablegram sent to me. They have filled me with unbounded inspiration and undying hope in the future of our great land. And I here solemnly assure you that in the fight for the progress and freedom of our race in general and Nigeria in particular. I will never flinch. In your letter the following sentences occur: .. But the point where you and ourselves differ is about the remedy or suggestions for improvement. We believe we can improve our N.As······without scrapping them up altogether as you have suggested." Now, you have misunderstood me here. I never suggested anything of the sort. What I said should be scrapped is the Native Court. Since I wrote "Traditional Blunders". however, I have modified this view. and I am now of opinion that the Native Court could remain provided that it is going to be modelled after the Egba Native Court; otherwise it must be scrapped altogether. In this connection, I refer you to the text of a lecture I gave in Lagos recently entitled "Pointers to Constitutional Reforms in Nigeria." I also refer you to the Resolutions passed at the

(flltf* "18) 51-2. 449 0415) Western Regional Conference of the Nigerian Youth Movement and their covering Memorandum which I prepared. They are published in the 'Daily Service' of June 14 to June 23. From all these you will see that there is practically no difference between Wasu and myself, or the Nigerian Youth Movement for that matter. Regarding Wasu's demand for self-government, my views on the matter are clearly stated in the lecture referred to above. If I had the time now, I should elaborate on what I have said in the lecture. I have read everything that Wasu wrote on the matter. I have just finished reading the latest issue of Wasu journal. and I have no reason to change my own view on the matter. We at home have neither the unity, nor the will to make heavy sacrifice, both of which are indispensable if our demand for self-government is to be seriously respected by our overlords. It seems Wasu has taken too many things for granted. which it should not do. If we think that self-government will be easier of attainment in our case than in the case of Egypt or India. then we are deceived. We must pass through the same 'inquisition of fire' in order to reach our cherished goal - Freedom. Unless the unexpected happen. and a revolution of political outlook take place in Britain. Barring this very unlikely eventuality, I have a shrewd idea that it is going to be a very tough fight in our case to achieve freedom. And it is my earnest wish that those of us who claim to be leaders of public opinion

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in West Africa should be fully conscious of this fact always. My views regarding the relationship between North and South are clearly stated in the same lecture. Before I close, I like to place on record my unqualified admiration for the great work W asu is doing in the heart of the Empire there; and I desire you to pass on my comradely sentiments to them. We are all comrades-in-arms. I like you to keep me constantly informed of Wasu's doings. and I shall always do all in my power to give them support. It is my settled plan to come to England when the war ends. Then I shall have the joy of sharing in your noble activities. With kind regards and all good wishes. Yours sincerely, Obafemi A wolowo

Commentary Obafemi Awolowo (1909-1987) was a Nigerian nationalist and politician. Awolowo was born in Ikenne. in the south of Nigeria. Having been educated in Abeokuta. Ibadan. etc .. he had experience in various occupations such as clerical work. teaching, journalism. and transportation. Before long, he came to stand out as a leader in the trade union movement and was flourishing in the Ibadan Branch of the Nigerian Youth Movement. In 1944. he went to Britain and. in 1945. established Egbe Omo Oduduwa, a Yoruba cultural organisation in London, where he was studying law. After returning to Nigeria in 1951. he announced the formation of a political party called the Action Group, with the Yoruba as a main base of support.

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The second point of antagonism between Solanke and Awolowo in Letter 3 concerns how quickly Nigeria achieved self-government. In April 1942, during the Second World War, the WASU submitted to the British Colonial Office a resolution demanding for British West Africa 'internal self-government now' and 'a definite guarantee of complete self-government within five years after the war'!3 The following year, Azikiwe presented to the British government his own proposal that over a period of 15 years Nigeria should transition gradually to a self-governing dominion. Yet the W ASU resolution had beforehand in 1942 demanded 'internal self-government now' and 'a definite guarantee of complete self-government within five years after the war' and, in that sense, had demanded a pioneering and radical liberation of British Nigeria. In response to this, Awolowo was critical from the start of WASU's demand for immediate self-government and conversely advocated for the gradual establishment of self-government over a longer period. A wolowo, who held the view that 'Nigeria is not a nation. It is a mere geographical expression',14 thought that because Nigeria contained many ethnic groups with different languages and cultures, the cooperation and strength of will, essential for the struggle for self-government, did not yet exist, and the W ASU's demand for immediate internal self-government was overly premature. Awolowo developed this argument in more detail in his book Path to Nigerian Freedom. Here, A wolowo argued that the only two fields in which Nigerians could inherit administrative power from colonial rule were health and education. Awolowo argued that. in other fields. the Nigerians' intellectual elite should be a bridge between the

(ffl!t~ '18) 51-2. 453 0419) traditional rulers and the general public and. by establishing cooperative relations within the country over time, should achieve a gradual transfer of responsibility.15 As mentioned above, Solanke and Awolowo frequently disagreed on political positions, but at Solanke's funeral service, Awolowo sent a telegram with the contents, 'There is hardly any West African who studied in the United Kingdom who did not benefit either directly or indirectly from the great pioneering work of the late Chief Ladipo Solanke. As founder of the West African Students' Union he contributed more than anybody else to the cultivation and future of nationalism among West Africans studying in Britain'.16

Funding

This work was supported by the 1a pan Society for the Promotion of Science USPS) under KAKENHI Grant Numbers 16H06318, 16H06548 and 16K21736.

Notes

George Padmore to Ladipo Solanke, 21 February 1934. SOL Box 2. SOL stands for the Solanke Collection (the Gandhi Library, the University of Lagos). 2 Hooker. 1ames R.. Black Revolutionary: George Padmore's Path from Communism to Pan-A/ricanism. New York and London: Frederick A. Praeger. 1967. pp. 1-98. 3 Hooker. Black Revolutionary, p. 39. 4 Hooker, Black Revolutionary. p. 41.

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5 Hooker. Black Revolutionary. p. 30. 6 Ben N. i\zikiwe to Ladipo Solanke, 23 April1934. SOL Box 2. 7 Oyewole. A.. Historical Dictionary of Nigeria, Metuchen. N.j. and London: The Scarecrow Press, 1987. pp. 53-55. 8 Ben N. Azikiwe to Ladipo Solanke. 4 july 1934. SOL Box 2. 9 "Chief Solanke Dies." West Africa, 13 September 1958, p. 885. 10 Obafemi Awolowo to Ladipo Solanke. 5 August 1943. SOL Box 9. 11 Oyewole. Historical Dictionary of Niaeria. pp. 50-53. 12 Awolowo, Obafemi. Path to Nigerian Freedom. London: Faber and Faber. 1947. pp. 87-101. 13 For the detail of the WASU resolution. see. for example. ''A Letter from the West African Students' Union. London." Empire, Vol. 5, No. 1. May 1942. p. 4. 14 Awolowo, Path to Nigerian Freedom, p. 47. 15 Awolowo. Path to Nigerian Freedom, pp. 30-37. 16 "Chief Solanke Dies," West Africa. 13 September 1958. p. 885.

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