JOSEPH EPHRAIM CASELY HAYFORD (1866-1930)
MY ONE MORE VOICE SATELLITE PROJECT
Hi, you are welcome to my page. You can check my site at https://j-e-casely-hayford.jimdosite.com/ where pictures and videos about J.E. Casely Hayford are documented. In selecting my background picture for this site , I considered J.E. Casely Hayford's love for African culture and traditions. Hence, my selection of an African drum. For me, this beautifies the whole idea of being a true African. You can check my GitHub link at GitHub
Also, I have always craved the liberty to tell stories, to document events and preserve cultural materials. Back home in Nigeria, I worked with a friend on a project that quests to archive cultural materials, indigenous books and magazines. We also worked on documentaries on the lives of veteran Yoruba authors. Also, as a poet, my work has always craved to document, to offer a voice to every happening in the society, to tell people what they need to know about manifold occurrences in the global society. This ritual of documenting experiences or happenings has been quite pivotal to my engagement of the world.
Like One More Voice that brings to the fore the inclusion of indigenous voices in the body of digital work, my One More Voice satellite project tilts towards the documentation of the life of J.E. Casely Hayford. In my project, I am also representing this voice through the materials about his life and journeys. I am bringing to the table something new, something that will add to the body of work on J.E. Casely Hayford.
In mapping my One More Voice satellite, I am mapping history. I am creating a web of stories about my author. I am playing the role of a digital griot. I am saying something through the digital materials and objects, and also inviting people to participate by reading through these digital artefacts whenever they visit the site. For me, my formative years were filled with oral stories about African people, and I think that, sometimes, influences my exploration of ideas and thoughts. In my One More Voice satellite, I am creating a spectacle through which people will get to see my author.
Being a digital project, I owe a lot to One More Voice for the foundational lessons and ideas. Also, I am leaning on Kim Gallon’s “Making a Case for the Black Humanities”. In this essay, Gallon explores the idea of the inclusion and representation of black digital humanities in a racialized system. The idea of digital humanities and Africana/Black studies offers me the tool I need. It also serves as a motivation to work, as I direct my effort to the One More Voice satellite that I am working on. Also, in the same essay, the ‘technology of recovery’ also triggers my interest in my own project as a way of recovering, through my site, the voice/story of my author. This will also guide me through the work of documentation I am doing on my site.
Work cited
Gallon, Kim. “Making a Case for the Black Digital Humanities.” Debates in the Digital Humanities. 2006.
Also, I have always craved the liberty to tell stories, to document events and preserve cultural materials. Back home in Nigeria, I worked with a friend on a project that quests to archive cultural materials, indigenous books and magazines. We also worked on documentaries on the lives of veteran Yoruba authors. Also, as a poet, my work has always craved to document, to offer a voice to every happening in the society, to tell people what they need to know about manifold occurrences in the global society. This ritual of documenting experiences or happenings has been quite pivotal to my engagement of the world.
Like One More Voice that brings to the fore the inclusion of indigenous voices in the body of digital work, my One More Voice satellite project tilts towards the documentation of the life of J.E. Casely Hayford. In my project, I am also representing this voice through the materials about his life and journeys. I am bringing to the table something new, something that will add to the body of work on J.E. Casely Hayford.
In mapping my One More Voice satellite, I am mapping history. I am creating a web of stories about my author. I am playing the role of a digital griot. I am saying something through the digital materials and objects, and also inviting people to participate by reading through these digital artefacts whenever they visit the site. For me, my formative years were filled with oral stories about African people, and I think that, sometimes, influences my exploration of ideas and thoughts. In my One More Voice satellite, I am creating a spectacle through which people will get to see my author.
Being a digital project, I owe a lot to One More Voice for the foundational lessons and ideas. Also, I am leaning on Kim Gallon’s “Making a Case for the Black Humanities”. In this essay, Gallon explores the idea of the inclusion and representation of black digital humanities in a racialized system. The idea of digital humanities and Africana/Black studies offers me the tool I need. It also serves as a motivation to work, as I direct my effort to the One More Voice satellite that I am working on. Also, in the same essay, the ‘technology of recovery’ also triggers my interest in my own project as a way of recovering, through my site, the voice/story of my author. This will also guide me through the work of documentation I am doing on my site.
Work cited
Gallon, Kim. “Making a Case for the Black Digital Humanities.” Debates in the Digital Humanities. 2006.
A BRIEF BIOGRAPHY OF J.E. CASELY HAYFORD
Born in Cape Coast (now Ghana) in 1866, Joseph Ephraim Casely is a lawyer, journalist, writer, politician, and a pan Africanist. Growing up, Casely Hayford attended Wesley Boys’ High School and also Fourah Bay College, Freetown. In Freetown, he was attracted to and fascinated by the teachings and ideas of Edward Wilmot Blyden, who was a pivotal figure in the history of Pan-Africanism. As a journalist, Casely Hayford worked with Western Echo, and later with Wesleyan Methodist Times. Aside being a journalist, he was an unrepentant pan-Africanist. A major force in the fight against imperialism in Africa, Casely Hayford’s teachings and ideologies reinforce and support the unalloyed propagation of Africa’s ways of governance, Africa’s ways of living, which also cuts across land management, the belief in culture and traditions, etc.
MORE TO KNOW ABOUT J.E. CASELY HAYFORD
Casely Hayford founded the National Congress of British West Africa in 1920. He also formed the West Africa’s Nationalist Movement. Brittany writes that ‘In 1920, along with T. Hutton Mills, Casely Hayford founded the National Congress of British West Africa (NCBWA), a major political movement in West Africa that worked toward African liberation’ (Brittany 2017). He also met with W.E.B Du Bois and Booker T. Washington. Through his continuous works for the proclamation of Africans’ rights and Independence, Casely wrote other books that continue to establish and foreground his undying interests in land issues, African religion, etc. The titles of his other books include Gold Coast Land Tenure and the Forest Bill (1911); The Truth about the West African Land Question (1913); William Waddy Harris: The Man and His Message (1916), United West Africa (1919);
and The Disabilities of Black Folk (1929).
and The Disabilities of Black Folk (1929).
J.E. CASELY HAYFORD'S POLITICAL IDEOLOGIES
Casely Hayford believed fervently in fighting for the rights of the Africans from the colonialists. As a pan-Africanist, he understood the significance of Africans controlling the affairs of their lives without interference from the British. Through his books and commentaries, he criticized the external control of African land by the colonialists, especially the Crown Lands Bill of 1897, and the Forest Ordinance of 1911. Hayford's rigid stance and belief about African's emancipation also cut across his beliefs in the propagation of African traditions and cultures. For him, Africans would need to build their universities and design curriculums that fit into engaging African issues. He also proposed the deployment of African languages in teaching the students.
Casely Hayford served at different levels as a legislator. In 1912, he participated in Booker T. Washington ‘s International Conference on the Negro in 1912, and his encounter with Washington inspired the founding of the pan-African movement in both Africa and the United States. Discussing other political achievements of Hayford, Asante (2020) writes: "He represented the Congress in London in 1920, to demand constitutional reforms from the colonial secretary, and address the League of Nations Union. He was criticised for accepting inadequate concessions from the British. While promoting an African nationalism that demanded unity and cultural awareness among Africans, Hayford advocated only constitutional political reforms within the framework of British colonialism and the British empire. He became the first patron of theWest African Students’ Union in 1925, and was elected as municipal member for Sekondi in September 1927. "
Casely Hayford served at different levels as a legislator. In 1912, he participated in Booker T. Washington ‘s International Conference on the Negro in 1912, and his encounter with Washington inspired the founding of the pan-African movement in both Africa and the United States. Discussing other political achievements of Hayford, Asante (2020) writes: "He represented the Congress in London in 1920, to demand constitutional reforms from the colonial secretary, and address the League of Nations Union. He was criticised for accepting inadequate concessions from the British. While promoting an African nationalism that demanded unity and cultural awareness among Africans, Hayford advocated only constitutional political reforms within the framework of British colonialism and the British empire. He became the first patron of theWest African Students’ Union in 1925, and was elected as municipal member for Sekondi in September 1927. "
J.E. CASELY HAYFORD'S BOOKS
excerpts from ethiopia unbound, by j.e. casely hayford
A Brief Introduction to Ethiopia Unbound by J.E. Casely Hayford.
Published in 1911, Casely Hayford’s Ethiopia Unbound is regarded as one of the earliest novels written by an African. Written in a language steeped in poetry and ornamented by the grace of exquisite diction, Casley’s in-depth understanding of the English language reflects in the book. Tracing the trajectory of colonialism in Africa, and the world, the author introduces the readers to the lives of his characters by connecting their individual lives to the events surrounding colonialism in Africa. Furthering his quest to unravel the intricacies and stories around colonialism, the trope of religion and religious dogmatism emerges in the book. Christianity is intensely explored in the novel, and while this is situated in the context of its weaponization against the Africans by the colonialists, Casley allows the readers to wade through his arguments and opinions by gifting us characters such as Kwamankra and Whitely.
Excerpts from the Novel
1. "And there were sons of God among them, men whom the Gods visited as of yore; for even now three continents were ringing with the names of men like Du Bois, Booker T. Washington, Blyden, Dunbar, Coleridge Taylor, and others — men who had distinguished themselves in the fields of activity and intellectuality (Hayford, 2)."
Annotation: In the novel, Kwamankra once mentions to Whitely about Ethiopia being the cradle of civilization. For me, this proves to discredit the initial thought possessed by Whitely about the intellectual triumph of white people over black people. Thus, in this quote, the author extends his resolution about the excellence of black people by mentioning the achievements of black folks. This also characterizes the black or Africans as people who are intellectually remarkable and stellar in everything they do.
2. "You know, Whitely, since I learnt your language, not as a vehicle of thought, but as a means of more intimately studying your philosophy, I have been trying to get at the root idea of the word ‘ God ’ ; and so far as my researches have gone, it is an Anglo-Saxon word, the Teutonic form being Gutha, which is said to be quite distinct from ‘ good. (Hayford, 4)."
Annotation: In this excerpt, Kwamankra engages Whitely about the idea of God and the origin of the name ‘God’. Even when Kwamankra is a pagan, he also reveres the fact that there is God. What he detests is how Christians or missionaries portray the God they worship while also involving in manipulating others. Colonialism and the acute damages perpetrated by the colonialists on African land also inform how Kwamankra views Christianity and its believers. Even when he is a pagan, he believes fervently in humanity through righteousness."
Published in 1911, Casely Hayford’s Ethiopia Unbound is regarded as one of the earliest novels written by an African. Written in a language steeped in poetry and ornamented by the grace of exquisite diction, Casley’s in-depth understanding of the English language reflects in the book. Tracing the trajectory of colonialism in Africa, and the world, the author introduces the readers to the lives of his characters by connecting their individual lives to the events surrounding colonialism in Africa. Furthering his quest to unravel the intricacies and stories around colonialism, the trope of religion and religious dogmatism emerges in the book. Christianity is intensely explored in the novel, and while this is situated in the context of its weaponization against the Africans by the colonialists, Casley allows the readers to wade through his arguments and opinions by gifting us characters such as Kwamankra and Whitely.
Excerpts from the Novel
1. "And there were sons of God among them, men whom the Gods visited as of yore; for even now three continents were ringing with the names of men like Du Bois, Booker T. Washington, Blyden, Dunbar, Coleridge Taylor, and others — men who had distinguished themselves in the fields of activity and intellectuality (Hayford, 2)."
Annotation: In the novel, Kwamankra once mentions to Whitely about Ethiopia being the cradle of civilization. For me, this proves to discredit the initial thought possessed by Whitely about the intellectual triumph of white people over black people. Thus, in this quote, the author extends his resolution about the excellence of black people by mentioning the achievements of black folks. This also characterizes the black or Africans as people who are intellectually remarkable and stellar in everything they do.
2. "You know, Whitely, since I learnt your language, not as a vehicle of thought, but as a means of more intimately studying your philosophy, I have been trying to get at the root idea of the word ‘ God ’ ; and so far as my researches have gone, it is an Anglo-Saxon word, the Teutonic form being Gutha, which is said to be quite distinct from ‘ good. (Hayford, 4)."
Annotation: In this excerpt, Kwamankra engages Whitely about the idea of God and the origin of the name ‘God’. Even when Kwamankra is a pagan, he also reveres the fact that there is God. What he detests is how Christians or missionaries portray the God they worship while also involving in manipulating others. Colonialism and the acute damages perpetrated by the colonialists on African land also inform how Kwamankra views Christianity and its believers. Even when he is a pagan, he believes fervently in humanity through righteousness."
Project material i
PROJECT MATERIAL II
WORKS CITED
Works Cited
Hayford, Casely. Ethiopia Unbound. London: C.M. Phillips, 1911.
Header image caption: This PNG image was uploaded on March 8, 2017, 4:59 pm by user: Rumblepack and is about djembe, drum, drums, electric guitar, goatskin. It has a resolution of 900x1124 pixels.
Hollis R. Lynch. “Studies in Race Emancipation.” Review of West African Countries and Peoples by James Africanus Horton; Ethiopia Unbound, by J. E. Casely Hayford. Hollis R. African Historical Studies, Vol. 3, No. 2 (1970), pp. 511-512. Boston University African Studies Center, 1970.
Joseph Casely Hayford (September 3, 1866 — August, 1930), Ghanaian educator, journalist, writer | World Biographical|Prabook
J. E. Casely Hayford, Ghanaian Writer. Northwestern University (NU) - The archive of Northwestern University (NU), displayed as http://diaspora.northwestern.edu/images/small/JECasely-Hayford.jpg – unfortunately that is no longer maintained, but the Web Archive had it, at [1].
Kwadwo, Osei‐Nyame. “Pan‐Africanist ideology and the African historical novel of self‐discovery: the examples of Kobina Sekyi and J. E. Casely Hayford.” Journal of African Cultural Studies, 12:2, 137-153. DOI: 10.1080/13696819908717846. 1999.
Rina, Okonkwo. “Casely Hayford Cultural Nationalist and Feminist Author(s).” Phylon Vol. 42, No. 1, (1st Qtr., 1981): 41-51. Clark Atlanta University, 2015.
Rogers, Brittany. “Joseph Ephraim Casely Hayford (1866-1930).” https://www.blackpast.org/global-african-history/hayford-joseph-ephraim-casely-1866-1930/ (Links to an external site.). 2009.
Hayford, Casely. Ethiopia Unbound. London: C.M. Phillips, 1911.
Header image caption: This PNG image was uploaded on March 8, 2017, 4:59 pm by user: Rumblepack and is about djembe, drum, drums, electric guitar, goatskin. It has a resolution of 900x1124 pixels.
Hollis R. Lynch. “Studies in Race Emancipation.” Review of West African Countries and Peoples by James Africanus Horton; Ethiopia Unbound, by J. E. Casely Hayford. Hollis R. African Historical Studies, Vol. 3, No. 2 (1970), pp. 511-512. Boston University African Studies Center, 1970.
Joseph Casely Hayford (September 3, 1866 — August, 1930), Ghanaian educator, journalist, writer | World Biographical|Prabook
J. E. Casely Hayford, Ghanaian Writer. Northwestern University (NU) - The archive of Northwestern University (NU), displayed as http://diaspora.northwestern.edu/images/small/JECasely-Hayford.jpg – unfortunately that is no longer maintained, but the Web Archive had it, at [1].
Kwadwo, Osei‐Nyame. “Pan‐Africanist ideology and the African historical novel of self‐discovery: the examples of Kobina Sekyi and J. E. Casely Hayford.” Journal of African Cultural Studies, 12:2, 137-153. DOI: 10.1080/13696819908717846. 1999.
Rina, Okonkwo. “Casely Hayford Cultural Nationalist and Feminist Author(s).” Phylon Vol. 42, No. 1, (1st Qtr., 1981): 41-51. Clark Atlanta University, 2015.
Rogers, Brittany. “Joseph Ephraim Casely Hayford (1866-1930).” https://www.blackpast.org/global-african-history/hayford-joseph-ephraim-casely-1866-1930/ (Links to an external site.). 2009.
About ME
Hi, my name is Rasaq Malik. I am a first year Ph.D. student at the University of Nebraska. My One More Voice satellite project quests to document/archive/capture the life of J.E. Casely Hayford through the lens of history. For me, it is important to engage the life of this author in order to acknowledge his struggles for the rights of the African people, and for rising against colonialism through his books and creation of organizations that fought for African people. Being a pan Africanist, Casely Hayford engaged fervently the emancipation of the African people. He also engaged the issue of land tenure system, and the propagation of African culture, traditions, and religion. Another pivotal thing about this project is how history intersects with digitality. As an emerging scholar of digital humanities, working on this project has been an exercise in learning about Africans who contributed immensely to the emancipation of African people.
Also, I would like to acknowledge https://onemorevoice.org/index.html for the tremendous work of archiving indigenous authors. My One More Voice satellite project owes a lot to One More Voice.
Also, I would like to acknowledge https://onemorevoice.org/index.html for the tremendous work of archiving indigenous authors. My One More Voice satellite project owes a lot to One More Voice.
SUGGESTIONS? REACH ME!
- Lincoln, Nebraska, United States
