This article traces the impact of Kenya's Mau Mau uprising in Jamaica during the 1950s. Jamaican responses to Mau Mau varied dramatically by class: for members of the middle and upper classes, Mau Mau represented the worst of potential visions for a route to black liberation. But for marginalized Jamaicans in poorer areas, and especially Rastafari, Mau Mau was inspirational and represented an alternative method for procuring genuine freedom and independence. For these people, Mau Mau epitomized a different strand of pan-Africanism that had most in common with the ideas of Marcus Garvey. It was most closely aligned with, and was the forerunner of, Walter Rodney, Stokely Carmichael, and Black Power in the Caribbean. Theirs was a more radical, violent, and black-focused vision that ran alongside and sometimes over more traditional views. Placing Mau Mau in the Jamaican context reveals these additional levels of intellectual thought that are invisible without its presence. It also forces us to rethink the ways we periodize pan-Africanism and consider how pan-African linkages operated in the absence of direct contact between different regions.

本文追溯了1950年代肯尼亚的毛茂起义在牙买加的影响。牙买加对毛茂岛的反应在各个阶级之间差异很大：对于中产阶级和上层阶级的成员，毛茂岛代表着通往黑人解放之路的最坏设想。但是，对于贫困地区的边缘化牙买加人，尤其是拉斯塔法里人来说，毛毛是鼓舞人心的，它代表了实现真正自由与独立的另一种方法。对于这些人来说，毛M代表了泛非洲主义的另一部分，它与马库斯·加维的思想最相似。它与沃尔特·罗德尼（Walter Rodney），斯托克利·卡迈克尔（Stokely Carmichael）和加勒比海的黑力量（Black Power）最为相似，并且是其先驱。他们的观点更为激进，暴力和以黑色为中心，与传统观点并驾齐驱，有时甚至超越了传统观点。将毛毛放在牙买加语的语境中，可以发现这些知识思想的附加层次，而这些思想层次在没有思想存在的情况下是看不见的。这也迫使我们重新考虑分时段泛非洲主义的方式，并考虑在不同区域之间没有直接接触的情况下泛非联系如何运作。