Afro-Asia is a term describing the combination of Africa and Asia. The term is often used to describe the solidarity between African and Asian nations when they were acting against European colonialism and later also remaining nonaligned during the Cold War. [1]
Together with Europe, Africa and Asia form the landmass of Afro-Eurasia.
Africa and Asia had trade links in pre-colonial times, particularly through East Africa trading with Asian regions as far east as China (see also Ming treasure voyages). [2]
The 1869 completion of the Suez Canal gave European powers greater access to Asia and the east coast of Africa, as they could now sail directly through the Indo-Mediterranean rather than around South Africa. This led into the New Imperialism that dominated much of Afro-Asia at the turn of the 20th century. [3] Modern Afro-Asian solidarity began in reaction to Western colonialism and the positioning of whiteness as superior. [4] For example, Japan's rising ability to contest Western dominance in the Asia-Pacific in the early 20th century encouraged black nationalists in America to envision a rising Afro-Asian world order that could overthrow white dominance (see also Yellow Peril). [5] [6] Collaboration also occurred due to (sometimes forced) migration within and beyond Afro-Asia; the efforts of the Afro-Asian diaspora (i.e. the combined African diaspora and Asian diaspora) played a role in creating pressure toward justice, with labourers such as the coolies forced to band together to face oppression. [4] [7]
The major postcolonial impetus for Afro-Asian solidarity was the 1955 Bandung Conference. This solidarity was sometimes frustrating for the West when votes were taken at the United Nations. [8] However, the solidarity declined due to the 1962 Sino-Indian War, weakening the relationship between the two Asian giants; the division of the African nations into groups such as the Monrovia Group and Casablanca Group, as well as the Sino-Soviet split were other major issues that further split Afro-Asia into competing blocs in the 1960s. [9] [10]
Imperialism is maintaining or extending power over foreign nations, particularly through expansionism, employing both hard power and soft power. Imperialism focuses on establishing or maintaining hegemony and a more or less formal empire. While related to the concepts of colonialism, imperialism is a distinct concept that can apply to other forms of expansion and many forms of government.
Neocolonialism is the control by a state over another nominally independent state through indirect means. The term neocolonialism was first used after World War II to refer to the continuing dependence of former colonies on foreign countries, but its meaning soon broadened to apply, more generally, to places where the power of developed countries was used to produce a colonial-like exploitation.
Postcolonial literature is the literature by people from formerly colonized countries, originating from all continents except Antarctica. Postcolonial literature often addresses the problems and consequences of the decolonization of a country, especially questions relating to the political and cultural independence of formerly subjugated people, and themes such as racialism and colonialism. A range of literary theory has evolved around the subject. It addresses the role of literature in perpetuating and challenging what postcolonial critic Edward Said refers to as cultural imperialism.
Postcolonial feminism is a form of feminism that developed as a response to feminism focusing solely on the experiences of women in Western cultures and former colonies. Postcolonial feminism seeks to account for the way that racism and the long-lasting political, economic, and cultural effects of colonialism affect non-white, non-Western women in the postcolonial world. Postcolonial feminism originated in the 1980s as a critique of feminist theorists in developed countries pointing out the universalizing tendencies of mainstream feminist ideas and argues that women living in non-Western countries are misrepresented.
Pan-Africanism is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous peoples and diasporas of African ancestry. Based on a common goal dating back to the Atlantic slave trade, the movement extends beyond continental Africans with a substantial support base among the African diaspora in the Americas and Europe.
Pan-Asianism is an ideology aimed at creating a political and economic unity among Asian peoples. Various theories and movements of Pan-Asianism have been proposed, particularly from East, South and Southeast Asia. The motive for the movement was in opposition to the values of Western imperialism and colonialism, and that Asian values were superior to European values.
Third-worldism is a political concept and ideology that emerged in the late 1940s or early 1950s during the Cold War and tried to generate unity among the nations that did not want to take sides between the United States and the Soviet Union. The concept is closely related but not identical to the political theory of Maoism–Third Worldism.
The first large-scale Asian–African or Afro–Asian Conference, also known as the Bandung Conference, was a meeting of Asian and African states, most of which were newly independent, which took place on 18–24 April 1955 in Bandung, West Java, Indonesia. The twenty-nine countries that participated represented a total population of 1.5 billion people, 54% of the world's population. The conference was organized by Indonesia, Burma (Myanmar), India, Ceylon, and Pakistan and was coordinated by Ruslan Abdulgani, secretary general of the Ministry of Foreign Affairs of the Republic of Indonesia.
Postcolonialism is the critical academic study of the cultural, political and economic consequences of colonialism and imperialism, focusing on the impact of human control and exploitation of colonized people and their lands. The field started to emerge in the 1960s, as scholars from previously colonized countries began publishing on the lingering effects of colonialism, developing a critical theory analysis of the history, culture, literature, and discourse of imperial power.
South-South Cooperation (SSC) is a term historically used by policymakers and academics to describe the exchange of resources, technology, and knowledge between developing countries, also known as countries of the Global South. The formation of SSC can be traced to the Asian–African Conference that took place in Bandung, Indonesia, in 1955 which is also known as the Bandung Conference.
The Burmish languages are a subgroup of the Sino-Tibetan languages consisting of Burmese as well as non-literary languages spoken across Myanmar and South China such as Achang, Lhao Vo, Lashi, and Zaiwa.
Postcolonial international relations is a branch of scholarship that approaches the study of international relations (IR) using the critical lens of postcolonialism. This critique of IR theory suggests that mainstream IR scholarship does not adequately address the impacts of colonialism and imperialism on current day world politics. Despite using the language of post-, scholars of postcolonial IR argue that the legacies of colonialism are ongoing, and that critiquing international relations with this lens allows scholars to contextualize global events. By bridging postcolonialism and international relations, scholars point to the process of globalization as a crucial point in both fields, due to the increases in global interactions and integration. Postcolonial IR focuses on the re-narrativization of global politics to create a balanced transnational understanding of colonial histories, and attempts to tie non-Western sources of thought into political praxis.
Afro-Asians are African communities that have been living in the Indian subcontinent for centuries and have settled in countries such as India, Pakistan, and Sri Lanka.
Decoloniality is a school of thought that aims to delink from Eurocentric knowledge hierarchies and ways of being in the world in order to enable other forms of existence on Earth. It critiques the perceived universality of Western knowledge and the superiority of Western culture, including the systems and institutions that reinforce these perceptions. Decolonial perspectives understand colonialism as the basis for the everyday function of capitalist modernity and imperialism.
Algeria and Indonesia established diplomatic relations in 1963. The relationship is mostly founded on common religious and anti-colonialism solidarity, as Indonesia and Algeria are Muslim-majority countries that also once fell under colonialism. Algeria recognized Indonesia's role on supporting their country on gaining independence in 1962. Both countries agreed on expanding cooperations and strengthening relations. Algeria has an embassy in Jakarta that also accredited to Singapore and Brunei, while Indonesia has an embassy in Algiers. Both nations are members of the Non-Aligned Movement, Group of 77 and Organisation of Islamic Cooperation (OIC).
Postcolonial theology is the application of postcolonial criticism to Christian theology. As in postcolonial discourse, the term postcolonial is often used without a hyphen, denoting an intellectual reaction against the colonial.
The 1957 African Asian Peoples' Solidarity Conference, also known as the "Cairo Conference", was held from December 26, 1957 to January 1, 1958 in Cairo, Egypt. Participants discussed international cooperation and geopolitics. This conference reaffirmed the ten principles from the Bandung Conference and added four more exclusive principles, mostly about nuclear affairs.
The Tricontinental Conference was a gathering of countries that focused on anti-colonial and anti-imperial issues during the Cold War era, specifically those related to Africa, Asia, and Latin America. The conference was held from 3rd to 16 January 1966, in Havana, Cuba and was attended by roughly 500 delegates from 82 countries. It founded the Organization of Solidarity with the People of Asia, Africa and Latin America (OSPAAAL). The key issues discussed at the conference were countries that were in midst of revolutions, with a specific focus on Cuba and Vietnam.
Lotus was a trilingual political and cultural magazine which existed between 1968 and 1991. The magazine with three language editions was published in different countries: Egypt, Lebanon, Tunisia and German Democratic Republic. It contained one of the early postcolonial literary criticisms employing non-Eurocentric modes.
A colonial diaspora is a group of people that live outside of their ancestral homeland because their ancestors migrated as part of a colonial-era practice. Depending on the source, the term refers to either people originating from the colonizing group or those whose ancestors were shifted under colonial pressure.
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