of the United States of America (1829), which technically had a Global African framework, even though it did not use current language.  
Likewise, it is important to note that African-centred scholarship, such as that carried out in collaboration with Ivan Van Sertima also used the Global Africa framework. Van Sertima's They Came Before Columbus: The African Presence in Ancient America (1976) and Edward Scobie's Global African Presence (1994) are two such examples. P. Chike Onwuachi, Director of African Studies at Howard University in the 1970s, defined the African world as a scholarly paradigm to capture a global African presence. In that same Howard University community was Chancellor Williams, author of The Destruction of Black Civilization: Great Issues of a Race from 4500 B.C. to 2000 A.D. (1976). The definition of globalization as it pertains to African peoples in their relationships with Asia was renewed during twentieth-century debate, particularly following the Bandung Conference, a large-scale meeting of Afro-Asian states held in Bandung, Indonesia, in 1955. In effect, there was therefore a definitional shift from the political intent of pan-Africanism to that of global diaspora, to refer to the Global African now living diasporically. ${ }^{5}$ According to Darryl C. Thomas, a graduate student of Mazrui at the University of Michigan in the 1980s (interview with author in 2017), Mazrui referred to this concept more frequently from 2000 with the increased migration of Africans to North and South America including the Caribbean, as well as to Europe, Asia, Australia and New Zealand.  
Michael O. West's Global Africa: the emergence and evolution of an idea (2005), though dated in its assertions of what constituted the African diaspora, refers to a relationship between the two constructs - Global Africa and African diaspora - and offers the following definition: