Tertiary sources
 

The general works consulted included Pan-Africanism:  The idea and movement 1776-1963, by P. O. Esedebe and Pan-Africanism and Nationalism in West Africa, 1900-1945, by Langley; The Pan-African Connection by Tony Martin; Pan-Africanism, edited by T. A. Rahmeen; and articles by Robert Chrisman and Natambo that addressed the definition of Pan-Africanism and Pan-African Nationalism. 

Michael Williams, in his article titled, "Pan-Africanism and Zionism:  The Delusion of Comparability," expressed a view that contrasted with those that refer to Africans residing outside of Africa as belonging to a Diaspora.  Williams also provides a specific study of Nkrumahism as a reflection of 'leftist thought'.  In his article titled, "Nkrumahism as an ideological embodiment of leftist thought within the African World," (1994) he connects Nkrumah's thought with W. E. B. DuBois, Marcus Garvey, C. L. R. James, George Padmore, Sékou Touré, Patrice Lumumba, Julius Nyerere, Malcolm X, and Kwame Ture. 

Williams' text, Pan-Africanism: An annotated bibliography comes with a broad definition and historical summary of Pan-Africanism.  For their specificity and particular relation to this study, however, Esedebe and Langley provided the bulk of information concerning the modern Pan-African movement. 

Esedebe's text covered a broader space/time than Langley's work, however Langley's focus on Pan-Africanism within the West African milieu was useful.  Langley was rightfully criticized in Esedebe's work as relying too heavily on European source materials when African materials were available.  Esedebe gives a precise definition of the Pan-African Movement that is visited in the next section.  Martin's work was particularly useful in showing the Caribbean connection in the Pan-African movement.  Chrisman, through his article in The Black Scholar: The Pan-African Debate titled, "Aspects of Pan-Africanism," offered a definition of Pan-Africanism commonly employed in these other works.  It was Natambo, however, that offered the closest Afrocentric understanding of Pan-African Nationalism by linking it to developments within KMT[1].  Natambo's work is contrasted with the definitions offered by these other works including that of Horace Campbell's included in the recent work on Pan-Africanism offered by Rahmeen. 

Ron Walter's text, Pan-Africanism in the African Diaspora: An analysis of modern Afrocentric political movements, provides a clear presentation of the African world and the diversity of concepts that exist within the Pan-African movement globally.  Highlighting the race based perspective of St. Clair Drake, Walter's text helps to clarify the racial leanings and analysis of such works as Sithole's African Nationalism and Elisa Nascimento's Pan-Africanism and South America: Emergence of a Black Rebellion.  Sithole, focusing from the settler-colonial reality of what was then known as Rhodesia, and Nascimento's viewing of the Pan-African phenomenon from the experience of Brazil, shed light on the racial aspects of the modern Pan-African movement.  Nascimento leans heavily on a "Diaspora" basis to Pan-Africanism. 

Natambo allows us to locate these other works though his work can also be sharpened in terms of clarity.[2]  Like Asante, Natambo supports a model that connects the African Personality with Pan-Africanism, or more specifically--Pan-African Nationalism.  He also includes ancient Egypt (KMT) as a classical referent and rejects a race dependent analysis. 

While other landmark works exist on the Pan-African movement, most notably, V. B. Thompson's Africa and Unity, the above-mentioned texts are the most recent or succinctly supportive of this study.  Choices had to be made to narrow the selection as was also required when surveying Nkrumah's biographers. 

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