Pan-Africanism has been described as ‘essentially a movement of emotions and ideas’, 1 and this description is equally applicable to négritude, which is its cultural parallel. Indeed, no better phrase could be found to sum up its double nature, first as a psychological response to the social and cultural conditions of the ‘colonial situation’, 2 and secondly as a fervent quest for a new and original orientation. In the former respect, the imaginative writings of the French-speaking Negro intellectuals offer a precious testimony to the human problems and inner conflicts of the colonial situation; in the latter respect, their propaganda writing and other activities represent an effort to transcend the immediate conditions of this situation by a process of reflection. Négritude is thus at the same time a literary and an ideological movement.
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Abiola Irele (1965) studied this question.