the Global Africa idea holds that Africans and people of African descent worldwide share a common set of historical experiences, most notably, slavery, colonialism, racial oppression, and their many consequences. Politically, the global Africa idea assumes that these shared ordeals constitute a template on which Africans - at home and abroad, on the African continent and in the diaspora - should unite to effect their mutual liberation (pp. 86-87).  
While West was unable to move beyond a definition limited to enslavement, he offers a periodization beginning with the Haitian Revolution (1791-1804)  
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[^0]:    5 In Bye-Bye Babar, writer Taiye Selasi floated the term "Afropolitan" to refer to a more mobile generation of Africans with the skills and resources to travel and work in a variety of global centres and to interact culturally with a number of African and African diaspora sectors (Selasi, 2005). This essay generated a great deal of discussion (see for example Dabiri, 2014).  
and culminating with the first pan-African Conference of 1900; a second moment, from 1900 to 1945, which was fuelled by World War I and which centred on denouncing colonial projects on the continent; a third moment, from 1945 to 1963, which was the major push towards independence; and a fourth moment beginning in 1963 and reaching up to the time of his writing, when a series of Black Power movements sprang up across the globe and would include a series of congresses in order to assert black empowerment. The problem with periodizations such as the ones offered by West is that, while convenient for historians, they miss the overlapping tendencies and a variety of other uncontainable permutations. Above all, they have to be continued into the present day, by, inter alia, accounting for the twenty-first century political assertion of the Black Lives movements in the wake of the extrajudicial police killing of young black men and women (Taylor, 2016).