Professional Documents
Culture Documents
Lauren Croteau
HIST 3940
Dr. Epstein
functions by dividing the members of colonial society in order to exploit colonists with as little
organized resistance as possible. I will be studying the role of pan-African philosophy in efforts
at decolonization in Ghana, the first African country to declare independence from its colonizers
and one of the most successful in establishing a stable economy. I will also examine Japanese
empires, I find that issues of historical memory, ethnic and class divides, and nationalism
ignored within the intellectual basis of pan movements undermine their goal of unity, dooming
them to failure. Another weakness of pan movements is their refusal to fully reject capitalism,
seeing as imperialism is a natural outgrowth of the Western capitalist system. Although Pan-
intersectionality in their critique of colonialist systems and inability to separate themselves from
capitalism meant decolonization and anti-Westernization efforts still upheld imperialists systems
The crux of pan-Africanism is the factor that unifies all Africans against their imperialist
enemies: race. Pan-Africanism as a movement in both the Americas and Africa focused on racial
equality which, while an integral aspect to colonial liberation, was only one fraction of the
colonial problem. Kwame Nkrumah, the president of independent Ghana and leader of the
Convention Peoples Party (CPP), was a prominent pan-Africanist. His political thought and own
conceptions of what pan-Africanism meant are crucial to understanding his policies and the
failures in the ideology itself that lead to Nkrumahs actions in Ghana. Nkrumah believed pan-
Africanism was a precondition for the survival of Africa and Africans.1 The unity of African
1
Ama Biney, The Political and Social Thought of Kwame Nkrumah, (New York: Palgrave Macmillan, 2011), 9.
1
states was essential in fighting off neocolonialism and superseded any nationalist concerns. Part
of Nkrumahs plan for decolonization in Ghana was implementing socialism, which required an
industrial and agricultural revolution. His socialist beliefs developed into a philosophy called
Nkrumaism that places its major emphasis on Pan-Africanism rather than socialism.2 The
in thought and policy and resulted in Nkrumahs failure to both free Ghana of colonial influences
The focus on pre-colonial society in pan-African thought created a separate identity from
colonizers, but did not help in advancing past colonialism. Drawing on historical roots, pan-
Africanists saw socialism and pan-Africanism as related because the communalism which
characterized African culture was essentially socialist.3 The assertion that pan-Africanism and
socialism go hand in hand makes sense considering the oppression Africans experienced at the
hands of European capitalists, but it lacks nuance. Even before imperialists arrived, conflicts
between the empire-like Asante and the Fante Confederation reveal a lack of unity. Despite these
divisions, Nkrumah called upon the memory of both Fante and Ashanti leaders as models of
African resistance.4 Pan-Africanism by itself does not address the stratification that existed
before imperialism, nor does it address the stratification colonizers created within members of
the African race. Africans saw their history of communalism as egalitarian and part of their
identity, yet recollections of history are problematic in that they romanticize and simplify
2
Colin Legum, Socialism in Ghana: A Political Interpretation in African Socialism, (Stanford: Stanford University
Press, 1965), 131, 141.
3
Vincent Bakpetu Thompson, Africa and Unity: The Evolution of Pan-Africanism, (London, UK: Longman Group
Ltd, 1971), 33.
4
Heather Streets-Salter and Trevor R. Getz, Empires and Colonies in the Modern World: A Global Perspective,
(New York: Oxford University Press, 2016), 331, 450.
2
cannot be overlooked for the sake of a collective identity. Nkrumah addressed some of these
divisions in his rule in Ghana, but glossed over others for the appearance of unity.
stratifications within his own government that posed a threat to African unity. The ethnic
problem was a significant colonial division that faced pan-Africanists. Ashanti chiefs,
representing pre-colonial politics and differences, fought for power and eventually lost against
Nkrumah. The president employed a strategy to undermine the chiefs in the same way that
the chiefs were subservient to the British colonial rulers under indirect rule.5 He succeeded after
a series of political maneuvers that pushed the Ashanti leaders to support the CPP government.
His triumphs in ethnic unification contrasted his failures in class unification. Tsomondo asserts
that while Pan-Africanism was essential for black political liberation and unity in Africa and
abroad, socialism was essential for Africas economic liberation through industrial
development.6 Nkrumah believed that in the African social system the formation of a pauper
class is unknown, nor is there antagonism of class against class. To combine socialism and pan-
Africanism, Nkrumah must uphold that Pan-Africanism has accomplished socialist goals. Yet
class struggle still existed within Ghana. Nkrumahs budget and its provision for compulsory
savings precipitated a strike among the railway and dock workers of Sekondi and Takoradi.7
The workers rejection of Nkrumahs economic policies reveal there are in fact differences in the
interests of the elite Nkrumah and the common workers of Ghanaian society, demonstrating the
weakness of pan-African ideology on a national level and calling into question its effectiveness
on a pan-African level.
5
Ama Biney, The Political and Social Thought of Kwame Nkrumah, 83.
6
Micah S. Tsomondo, From Pan-Africanism to Socialism: The Modernization of an African Liberation Ideology,
Issue: A Journal of Opinion 5.4 (1975): 39, doi: 10.2307/1166523.
7
Legum, Socialism in Ghana, 148, 155.
3
Kwame Nkrumah, like many pan-Africanist leaders, was a Western-educated elite and, as
such, implemented policies that did not reflect popular sentiment.8 He contrasted the Ashanti,
who represented traditional African society, by being a modernizer who gained his power from
republic with a new constitution which essentially removed the checks on his power as president.
Furthermore, the CPP may have manipulated the votes, adding to the secrecy and
authoritarianism of Nkrumahs government. Nkrumah further undermined any need for popular
support in 1962-66 by continuing the detention of his political opponents and establishing a
one-party state.9 The need to suppress dissidents and ensure one person rules over Ghana is
inconsistent with Nkrumahs idea of a unified body of Africans. The elite position of many pan-
Africanist leaders explained their lack of popular support and nondemocratic methods
thought.
In addition to the general flaws with Nkrumahs idea of pan-Africanism, the Ghanaian
president failed to reconcile anti-imperialist and socialist theory with practice and broke several
his own rules. Nkrumahs anti-colonialist philosophy asserted that even aid is a neocolonial
tool that fails to benefit the recipient state by raising the standards of living of Africans.10
American money for the Volta River Project, seeing as Ghanaian modernization required
substantial (primarily western) subsidies to become the ideal, industrialized state Nkrumah saw
in his pan-African dreams. After Nkrumahs undemocratic policies created worry and suspicion
8
Heather Streets-Salter and Trevor R. Getz, Empires and Colonies in the Modern World: A Global Perspective,
(New York: Oxford University Press, 2016), 457.
9
Ama Biney, The Political and Social Thought of Kwame Nkrumah, 88-9, 91.
10
Ama Biney, The Political and Social Thought of Kwame Nkrumah, 131.
4
among members of the South African ANC, they began to turn away from Ghana as a supporter.
Ghana, despite Nkrumahs visions of unity, focus[ed] on the ANCs rivals as they continued to
try and exert their influence over the South African scene.11 By feeding into African rivalries,
Nkrumah fought against the idea of pan-African unity that underpinned all of his policies.
Nkrumahs failure in upholding even the most basic tenets of his pan-African philosophy
Much like pan-Africanism, race played a significant role in pan-Asian thought, but pan-
Asianisms relationship with race was less strong than its African counterpart. The United States
from the US, strengthened race consciousness among some Western educated individuals in
Asia. However, early ideas of pan-Asianism arose out of a liberal opposition to Meiji
Westernization and combined its criticism of Japan's foreign policy toward East Asia with
opposition to the elitist nondemocratic process of modernization then under way at home,
painting the driving force behind pan-Asianism as a civilizational rather than racial difference.12
In his speech on Greater Asianism, Sun Yat-sen described the Western imperialist conquest of
other nations as Rule of Might and described the Eastern tribute systems based on mutual
respect as Rule of Right. Sun Yat-sens differentiation between Europes Rule of Might and
Asias Rule of Right further validates the claim that civilizational and cultural differences
played an important role in pan-Asianism.13 Some Chinese thinkers such as Li Dazhao even
believed that Russians should be considered Asian based on their geographical location,
11
Jeffrey S. Ahlman, Road to Ghana: Nkrumah, Southern Africa and the Eclipse of a Decolonizing Africa,
Kronos 37 (November 2011): 29, 33, http://www.jstor.org/stable/41502443
12
Cemil Aydin, Politics of Anti-Westernism in Asia: Visions of World Order in Pan-Islamic and Pan-Asian
Thought, (New York: Columbia University Press, 2007), 151, 34.
13
Sun Yat-sen, Pan Asianism (speech, Kobe, Japan, November 28, 1924), Wikisource,
https://en.wikisource.org/wiki/Sun_Yat-sen%27s_speech_on_Pan-Asianism.
5
contrasting earlier sentiments that the Russo-Japanese War was a victory of the East over the
West.14 The geographical element in tandem with race and civilization demonstrate the
complexity of pan-Asianism in its many iterations. The lack of unity in pan-Asianist thought
alone foreshadows its inability to unite Asian countries against Western or even Eastern
oppressors.
identity separate from its colonizers by drawing sharp divides between East and West. Sun Yat-
sen called on history to incite pride in Eastern civilization, proclaiming: Several thousand years
ago, [Asias] peoples had already attained an advanced civilization; even the ancient civilizations
of the West, of Greece and Rome, had their origins on Asiatic soil.15 Attributing Western
with a rich rather than savage history, but it begs the question of how Eastern civilization is to
use those roots to overcome Western colonial influence. Japanese Prince Hirobumi Ito argued for
a different take on history in which feudal Japan was not lacking mental or moral fibre, but the
problematic in that it equates modernity with Western advances, implying that the moral
characteristics touted by himself and Sun Yat-sen are not grounds for Eastern civilizations to be
considered modern. Perhaps more problematic is the fact that Ito considers a society ruled by the
rich with little rights and freedoms for peasants represented mental and moral fibre. The
14
Cemil Aydin, Politics of Anti-Westernism in Asia, 89.
15
Sun Yat-sen, Pan-Asianism (1924).
16
Prince Hirobumi Ito, Some Reminiscences of the Grant of the New Constitution, in Fifty Years of New Japan,
ed. Marcus B. Huish (London: Smith, Elder, & Co., 1909), 122-133.
6
apologized for the oppressive feudal system and failed to propose an indigenous solution to the
colonial problem.
History also served imperialist nationalist sentiment that ran counter to pan-Asianism.
Okawa believed Japan's sacrifice in the Sino-Japanese and the Russo-Japanese wars created
the historical legitimacy for its treaty privileges in Manchuria.17 After Japanese and European
historical claims to supremacy over, or at least special interest in, those areas.18 Both Japan and
China were victims of imperialism who responded with nationalism which, in turn, invoked
imperialist sentiments.
A major problem facing pan-Asianism was the increasing gap separating the Japanese
perspective on Asian solidarity from the nationalist perspectives in China and Korea.19 With the
decline of Chinese regional superiority, the rise of Japanese regional superiority, and the
increasing amount of Western influences, Korea found itself in the center of the new regional
order. A desire for a modern and viable nation and a need to defend from foreign aggression
prompted Korea to create a new national identity. Kato Hiroyukis Japanese interpretation of
social Darwinism significantly influenced Korean intellectual thought as the first modern ism
collectivist ideas, emphasizing the nation as a social unit. He touted the importance of focusing
on external struggle, or conflicts between nations, versus internal struggle, which would
include class struggle or gender inequality. Despite the rise of nationalism, pan-Asianism was
more salient than nationalism as an ideology of Korean independence and security. The
17
Cemil Aydin, The Politics of Anti-Westernism in Asia, 167-8.
18
Madhavi Thampi, Asianism, Nationalism and Culturalism in Early Twentieth Century China, in Okakura
Tenshin and Pan-Asianism, ed. Brij Tankha, (New Delhi: Global Oriental, 2009), 85.
19
Cemil Aydin, The Politics of Anti-Westernism in Asia, 156.
7
popularity of pan-Asianism over nationalism makes sense, seeing as Korea was comparatively
weaker than its surrounding Asian states and took solace in the promise of protection and
cooperation with more advanced nations. However, it was no accident that pan-Asianism first
appeared in Japan and often advocated Japanese leadership and the fact that Japanese influences
The presence of nationalism, although normally counter to pan movements, aided Japans
justification of imperialism in Korea. The idea of linked but separate identities within each Asian
nation allowed Japan to create an image of Korean individualism, laziness, and filth. The
Korea a trait notoriously associated with the Western society pan-Asianism vehemently opposes.
Although, as the Japanese confessed, the Koreans were not distinctively different from the
Japanese, the idea of unique national identities prompted the Japanese to create a Korean identity
that justified their civilizing colonial mission. The reforms insisted by the Japanese were not
only aimed outward at Koreans but also inwardly at their own urban poor. Several of the filthy
Korean habits were also present in Japanese society, particularly among urban women.21
Notably, when creating their own Korean identity, Koreans had promoted a language used
primarily by the lower classes and women as a significant part of their Korean heritage.22 Japans
and Koreas treatments of their vulnerable communities coincides with their roles as Pan-Asian
colonizer and nationalist colonized. Creating a Korean character separate from the Japanese
20
Gi-Wook Shin, Pan-Asianism and Nationalism, in Ethnic Nationalism in Korea, (Stanford: Stanford University
Press, 2006), 27, 29-30, 32.
21
Todd A. Henry, Sanitizing Empire: Japanese Articulations of Korean Otherness and the
Construction of Early Colonial Seoul, 19051919, in The Journal of Asian Studies 64.3 (August 2005): 646, 641,
648-9.
22
Gi-Wook Shin, Pan Asianism and Nationalism, 28.
8
character, despite their many similarities, allowed the Japanese to justify their imperialists
ventures, but also shed light on the lack of unity and cultural superiority of their own country.
The vague and vast definitions of pan-Asianism as well as the strict dichotomy between
East and West allowed Japan to take advantage of pan-Asian rhetoric to excuse their own
imperialist desires. Korean Pan-Asianist An Kyongsu believed a union of Japan, China, and
Korea would allow East Asian nations to protect themselves from Western imperialism. The
perceived solidarity among these Asian nations allowed Japan to invoke pan-Asian sentiments
when employing Western ideas of imperialism. In 1905, Japan betrayed its earlier promise of
Asian solidarity when it made Korea its protectorate country.23 Yet Japans rhetoric indicated
otherwise, claiming that it fought Russia to liberate Korea.24 The idea of pan-Asianism as a tool
for Japanese colonialism is thinly veiled, as liberation of Asia was never an original war
objective for the military who ignored and cast off Asian nations it claimed to unite and
liberate.25 The pan-Asian idea of solidarity and unity allowed Japan to excuse its clearly Western
behavior by claiming that, as a part of the Asian race who won a war against the West, Japans
The Japanese intellectual base for pan-Asianism embraced capitalism and thus by nature
could not be anti-colonial. Prominent Japanese pan-Asianist thinker Shumei Okawa believed that
socialism, as a Western ideology, by its very nature could never transform the state of Western
socialist elements, Okawa and other Japanese thinkers accept capitalism, Western system that
23
Gi-Wook Shin, Pan-Asianism and Nationalism, 31, 34.
24
Alexis Dudden, Illegal Korea, in Japans Colonization of Korea: Discourse and Power, (Honolulu: University
of Hawaii Press, 2005), 9.
25
Sven Saaler, Pan-Asianism in modern Japanese history: Overcoming the nation, creating a region, forging an
empire, Pan-Asianism in Modern Japanese History: Colonialism, regionalism, and borders, ed. Sven Saaler and J.
Victor Koschmann, (New York: Routledge, 2007), 14.
26
Cemil Aydin, The Politics of Anti-Westernism in Asia, 149.
9
gave birth to imperialism. Japanese political philosopher Kita Ikki refers to the effeminate
pacifism of doctrinaire socialism derogatively, implying that the ideal alternative is masculine
was perhaps its most overtly colonial aspect which evoked harsh criticism from Korean and
Chinese victims of Japanese imperialism. Critical Korean and Chinese media reports gave
primacy to the dichotomy of imperialism versus oppressed peoples to implicate Japan within
the category of imperialism, rather than defining pan-Asian struggles as East versus West. Thus
the Japanese destroyed their own notion of pan-Asianism by subjecting the rest of Asia to their
imperialism.28
Pan-isms alone could not cleanse either Africa or Asia of the remnants of colonialism.
Though they assisted in uniting a mass of people against the West, the policies enacted under pan
ideologies reflected the countries colonial histories rather than post-colonial ambitions. Japan
used Pan-Asianism more explicitly and malevolently to enact imperialist policies against Korea
and China, but Ghana experienced similar hierarchical systems justified by anti-Westernism. The
fact that Ghana, an authoritarian one-party state that took aid from Western countries, was one of
the more successful African countries reveals the restrictions of pan-Africanism in expelling
leaders who overlook the issues not addressed by pan movements such as class and ethnicity.
Both pan-Asianism and pan-Africanism lack sufficient critiques of capitalism, one embracing it
while the other ignores class struggle. Their weak critique of Western economic systems
27
Kita Ikki, An Outline Plan for the Reorganization of Japan, in Imperialism in the Modern World: Sources and
Interpretations, ed. William D. Bowman, Frank M. Chiteji, and J. Megan Greene, (New York: Routledge, 2016),
135.
28
Cemil Aydin, The Politics of Anti-Westernism in Asia, 157.
10
unsurprisingly results in neocolonialism or outright imperialism when pan ideologies are
implemented.
11
Bibliography
Ahlman, Jeffrey S. Road to Ghana: Nkrumah, Southern Africa and the Eclipse of a
Decolonizing Africa. Kronos 37 (November, 2011): 23-40.
http://www.jstor.org/stable/41502443.
Aydin, Cemil. Politics of Anti-Westernism in Asia: Visions of World Order in Pan-Islamic and
Pan-Asian Thought. New York: Columbia University Press, 2007.
Biney, Ama. The Political and Social Thought of Kwame Nkrumah. New York: Palgrave
Macmillan, 2011.
Dudden, Alexis. Illegal Korea, in Japans Colonization of Korea: Discourse and Power. 7-26.
Honolulu: University of Hawaii Press, 2005.
Henry, Todd A. Sanitizing Empire: Japanese Articulations of Korean Otherness and the
Construction of Early Colonial Seoul, 19051919. In The Journal of Asian Studies 64.3 (August
2005): 639-675. doi: 10.1017/S0021911805001531.
Hirobumi, Prince Ito. Some Reminiscences of the Grant of the New Constitution. In Fifty
Years of New Japan. Edited by Marcus B. Huish. London: Smith, Elder, & Co., 1909.
Kita, Ikki. An Outline Plan for the Reorganization of Japan. In Imperialism in the Modern
World: Sources and Interpretations. Edited by William D. Bowman, Frank M. Chiteji,
and J. Megan Greene. New York: Routledge, 2016.
Saaler, Sven. Pan-Asianism in modern Japanese history: Overcoming the nation, creating a
region, forging an empire. In Pan-Asianism in Modern Japanese History: Colonialism,
regionalism, and borders. Edited by Sven Saaler and J. Victor Koschmann, 1-18. New
York: Routledge, 2007.
Streets-Salter, Heather and Trevor R. Getz. Empires and Colonies in the Modern World: A
Global Perspective. New York: Oxford University Press, 2016.
Thampi, Madhavi. Asianism, Nationalism and Culturalism in Early Twentieth Century China.
In Okakura Tenshin and Pan-Asianism. Edited by Brij Tankha. New Delhi: Global
Oriental, 2009.
12
Thompson, Vincent Bakpetu. Africa and Unity: The Evolution of Pan-Africanism. London, UK:
Longman Group Ltd, 1971.
Sun, Yat-sen, Pan Asianism. Speech, Kobe, Japan. November 28, 1924, Wikisource.
https://en.wikisource.org/wiki/Sun_Yat-sen%27s_speech_on_Pan-Asianism.
13