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1、Africa-Asia Relations: Some Historical, Cultural, and Linguistic ConnectionsbyAdams B. BodomoUniversity of Hong Kongabbodomohku.hkandVisiting ProfessorAnsted University Penang, Malaysia August 7, 20010. AbstractIn this talk I outline some historical, cultural, and linguistic links and similarities b

2、etween some African and Asian societies. I then show that despite these not-so-tenuous historical, cultural, and linguistic relations between Africa and Asia, there has not been as much interaction and cooperation between the two largest continents as compared to between these continents and other p

3、arts of the world. I will then propose a more global, universalist framework in which African and Asian institutions can cooperate to tackle each others development problems, especially in the area of education.1. IntroductionDear friends of Malaysia and fellow Visiting Professors to Ansted Universi

4、ty, it is with great pleasure and honour that I accept an invitation to come to the beautiful country of Malaysia and, in particular, to the splendid island of Penang, as Visiting Professor and recipient of an Honorary Doctorate conferred on me by Ansted University.I will like to express my sinceres

5、t gratitude to the Board of Governors of Ansted University and in particular to Sir Dr. Roger Haw for this invitation and for this most distinguished honour bestowed on me. I first met Sir Dr. Haw in 2000 at a conference on Adult Education and Distance Learning organized in Hong Kong where I current

6、ly live and work as Faculty member at the University of Hong Kong. We communicated occasionally during the conference and then went our various ways. Little did I know that the indefatigable Dr. Haw has been quietly following my work in the field of Linguistics, Literacy Education, and Comparative A

7、frican and Asian Studies. I was thus pleasantly surprised when he invited me to be Honorary Advisory Council Member to Ansted University and to come over as Visiting Professor to an institution of which, as I later came to realize, he is a founding member. I have come to realize from my corresponden

8、ce and contacts with Dr. Haw that few people in the world can match the dedication, the sense of purpose, and the enthusiasm with which Sir Dr Haw performs his duties as a University administrator. I have no doubt that Malaysia is very proud of this distinguished son of the land.I will also like to

9、thank my colleagues and fellow linguists, Professor Dr Beaudette Cripps, poet and President of the Board of Governors of Ansted University and Professor Dr Yousof Ghulam, literary giant and Director of Ansted Universitys School of Liberal Arts. I am much humbled to have been placed in the midst of a

10、 distinguished audience, comprising academic giants from all over the world.Dear friends, with these words, I will now present the outline of the talk, which, as has been announced, is titled Africa-Asia Relations: Some Historical, Cultural and Linguistic Connections. In this talk though I draw from

11、 primary texts such as works by Runoko Rashidi and Ivan Van Sertima, on media write-ups on the African-Asian connections, and on my own works in the fields of linguistics, literacy, and education, I will basically be talking to you about my experiences as an African living in Asia, particularly Hong

12、 Kong, China. I will review some of the literature about the Asian and especially Chinese connections with Africa, and I will go on to invite you to a discussion about my experiences as an African in Asia. The theme would be the African presence in Asia, particularly Hong Kong and China where I live

13、. Basically, the thesis I will examine here is that despite not-so-tenuous historical, cultural, and linguistic connections between Africa and Asia, Africa is not so much present in the minds of Asians as compared to other parts of the world. Africa has not much conceptual space in the minds of Asia

14、ns. Many, though not all, Asians I have met know next to nothing about Africa as compared to their knowledge about Europe and the Americas. There is a certain kind of conceptual and philosophical dualism in the minds of many of my Asian colleagues and friends I interact with. This dualism deprives A

15、frica of any conceptual space in the Asian mind. And this dualism is the East-West dichotomy that is so pervasive and rampant in Asian parlance! I will explicate and illustrate this thesis in parts of the talk and towards the end I will suggest ways of increasing the African presence in Asia and vic

16、e versa.2. Historical/archeological/genetic linksMuch has been written about African contributions to world civilization. The dominant view is that the history of mankind and humanity began in Africa, particularly in East Africa and the Nile Valley. Homo Erectus or the first man migrated out of Afri

17、ca into Asia 35000 years ago before continuing to other parts of the world. It has been argued that both Peking Man, the earliest humankind found in China and Java Man are only just regional varieties of the early Africans (Rashidi and van Sertima 1995).Recent genetic studies have tended to corrobor

18、ate these early archeological findings. In a recent article titled, Human race emerged from Africa, in the Financial Times of London (May 10, 2001), Victoria Griffith writes: “Scientists have uncovered the strongest evidence yet that humans share a single African ancestorThe idea that the entire wor

19、ld is African is supported by powerful genetic analysis of the Y chromosome.”The idea that the first Africans chose Asia when they decided to migrate provides the first non-tenuous link between Africans and Asians. Early Asians must be the closest cousins of the early Africans! Indeed Robert Lee Hot

20、z in the article, Chinese Roots Lie in Africa, Research Says, (Los Angeles Times, Sep 29, 1998) confirms this with reference to the Chinese when he writes: Most of the population of modern China-one fifth of all people living today-owes its genetic origins to Africa.But there are not just only ancie

21、nt historical links between Asia and Africa. In many parts of Asia today there are pockets of indigenous communities that trace their recent ancestry back to Africa. African Asian communities exist in many parts of the continent, especially in South Asian countries like India, Pakistan and Sri Lanka

22、. Though African Asians are probably not as many, as conspicuous, and as self-conscious as African Americans and African Europeans in their respective countries, the fact of their existence points to very clear links between the populations of Asia and Africa. Kenneth J. Coopers article, Within Sout

23、h Asia, A Little Touch of Africa, (Washington Post Foreign Service, April 12, 1999) mentions the existence of African Asian communities such as the Siddis of India who speak Gujarati, the Sheedi community near Karachi in Pakistan most of whom speak Baluchi, and the Kaffirs of Sri Lanka. While these

24、communities may not exhibit as much African consciousness as we see among many African Americans, their music, their dance and many of their indigenous speech forms and other linguistic characteristics point to strong African connections. Indeed, as Kenneth Cooper suggests, many of these groups “are

25、descended from slaves, servants and soldiers brought from East Africa over the centuries, first by Arab traders and later by Portuguese and British colonizers.”Beyond the Siddis, the Sheedis, and the Kaffirs of India, Pakistan, and Sri Lanka, many more indigenous communities in other Asian countries

26、 such as the Philippines, Malaysia, where they are known as Orang Asli (Original Man), Indonesia, Iran, Saudi Arabia trace their ancestry back to Africa, and are indeed African Asians. Anthropological, sociological, linguistic and other studies of such communities are likely to reveal very striking

27、African institutions in these communities.Of course, the aforementioned are not the only types of African communities in Asia. As part of the globalized world of multinational corporations, transactions and their attendant travel, migration and relocations, vibrant African communities are beginning

28、to emerge in Asia. African communities have begun to emerge in megacities like Hong Kong, Beijing, Shanghai, Singapore, Tokyo, Delhi, Kuala Lumpur, Jakarta and Manila. On the other hand, vibrant Asian communities have already taken shape in many African cities like Accra, Johannesburg, Cape Town, Du

29、rban, Nairobi, Dar es Salaam, Cairo and Lagos. These form the topic of interesting surveys and I invite scholars and funding bodies to take more interest in research among these communities. I have a project on: A Survey of Chinese Communities in Africa: linguistic and educational aspects, pending f

30、unding.I have tried to show in this part of the talk that there are clearly ancient historical links and even more recent links and interconnections between Africans and Asians. In the next section, I will outline one or two similarities and points of comparison between some Asian and African cultur

31、es.3. Cultural links/similarity3.1 Ancestor worshipOne of the first amazing things Africans, especially those who have grown up in rural areas, learn about the Chinese is the similarity between Africans and Chinese in terms of their strong belief and practice of ancestor worship. In most African tra

32、ditional religions as well as in Chinese traditional beliefs, ancestors are worshipped like gods. Families in Africa tend to set up regular periods in the year in which they worship their ancestors. Chinese on the other hand, have even gone further to set up a special festival, called the Ching Ming

33、 festival, for ancestor worship. It is not uncommon for families even in a modern metropolis like Hong Kong to head for the mountains in April during Ching Ming to worship their ancestors by burning various artefacts of worship. The dangers of bush fires in Hong Kong during Ching Ming testify to the

34、 fervour of ancestor worship in Chinese communities. Ancestor worship probably involves many other communities in Southeast Asia and other parts of Asia. 3.2 GhostsOn the whole, Africans and Asians seem to be very superstitious in their beliefs. The belief in ghosts is, for instance, a major theme i

35、n both African and Asian belief systems. On both continents there are cultural communities which believe that unless dead people are given a fitting burial their souls will not depart this world and linger about among the living as ghosts to hound people. This is one theme that Toni Morrison the Afr

36、ican-American Nobel laureate explores in her novel Beloved.3.3 AnthropomorphismA salient aspect of the belief systems of many African and Asian communities is the belief in the duality of existence between man and animals, between humans and the beings of the wild. Humans are sometimes given animal

37、characteristics and some animals are given human characteristics. More importantly, among some ethnicities in Africa, such as among the Dagaare-speaking people of the central parts of West Africa, every person born has a totem, an animal that lives somewhere in the wild. The fate and destiny of a hu

38、man and their totem are intricately linked. If the totem gets sick, the human gets sick, if the totem gets scratched by some thorns of the bush the man gets scratched in one way or the other. Is the totem happy, satisfied and enjoying life? The man is in the same situation. Man takes on the personal

39、ity of the totem. Is the totem kind and gentle, then man is kind and gentle. The life of the totem is the life of the human. If the totem dies the human dies.For instance, like all members of my clan, my totem is the python. My totem is supposed to be cool, calm, and collected; my totem is supposed

40、to be one of humour and grace, of compassion and not without compunction. You may do anything to it but please dont step on its tail dont trample on it; only then will it strike back. I am supposed to be like my totem, so please dont step on my tail!Like the Dagaaba and many other West Africans, the

41、 Chinese exhibit a certain amount of anthropomorphism. The Chinese believe in a link between human and animal life. Every Chinese, like every Dagao, identifies with totems, with one of twelve animals, this time not depending on which family or clan one is born into, but on in which year of their twe

42、lve-year calendar cycle one is born. Every Chinese has one of twelve totems: the Rat, the Ox, the Tiger, the Rabbit, the Dragon, the Snake, the Horse, the Sheep, the Monkey, the Rooster, the Dog, and the Pig.Below is a chart showing the twelve-year calendar cycle of the Chinese from 1900 to 2007. TO

43、TEM YEAR OF BIRTHCHARACTERISTICSRat1900 19121924193619481960197219841996Charming, bright, creative, thriftyOx190119131925193719491961197319851997Steadfast, dependable, methodicalTiger190219141926193819501962197419861998Dynamic, warm, sincere, a leaderRabbit190319151927193919511963197519871999Humble,

44、 artistic, clear-sightedDragon190419161928194019521964197619882000Flamboyant, lucky, imaginativeSnake190519171929194119531965197719892001Discreet, refined, intelligentHorse190619181930194219541966197819902002Social, competitive, stubbornSheep190719191931194319551967197919912003Artistic, fastidious,

45、indecisiveMonkey190819201932194419561968198019922004Witty, popular, good-humored, versatileRooster190919211933194519571969198119932005Aggressive, alert, perfectionistDog191019221934194619581970198219942006Honest, conservative, sympathetic, loyalPig191119231935194719591971198319952007Caring, industri

46、ous, home-lovingSource: Chinese Zodiac: http:/www.central.k12.ca.us/akers/zodiac.html, Chinese Astrology: The reader can try to find out what totem they would have if they were Chinese. In my case, while I am a python for an African, I am a pig for a Chinese!Anthropomorphism and the belief in totemi

47、ty or the duality between humans and animals is certainly not limited to only West Africans and Chinese. There must certainly be many other African and Asian communities in which this is a prominent component of the cultural belief systems of the particular societies. Anthropomorphism thus constitut

48、es one of the interesting parameters for comparing African and Asian cultural belief systems.3.4 Mentorship as an educational modelI find striking similarities between traditional educational systems in African and Asian communities. These include the belief in authority, deference to the elders as custodians of knowledge, and a rigorous mentorship relationship