1 00:00:01,080 --> 00:00:07,890 On July 28th, 1975, when Ugandan President Idi Amin became chairman of the Organisation of African Unity, 2 00:00:07,890 --> 00:00:13,080 only three countries formally boycotted Botswana, Tanzania and Zambia. 3 00:00:13,080 --> 00:00:19,590 Tanzanian President Julius Nyerere they openly accused Idi Amin of committing mass atrocities against Africans, 4 00:00:19,590 --> 00:00:23,820 crimes that he argued were ignored because they lacked the racial basis. 5 00:00:23,820 --> 00:00:32,430 For his part, Amin denied these allegations and claimed that Noriega had been told a lot of lies by Ugandan exiles living in Dar es Salaam. 6 00:00:32,430 --> 00:00:44,160 Unlike the heads of 19 states, including leaders of Algeria, Egypt, Ethiopia, Guinea and Zaire were present in Addis Ababa to cheer it off the record. 7 00:00:44,160 --> 00:00:49,050 Some delegates claimed that attendance was low and their colleagues had engaged 8 00:00:49,050 --> 00:00:55,780 in a fence straddling operation of an act instead of short of an actual boycott. 9 00:00:55,780 --> 00:01:03,760 Amin's coup, the expulsion of tens of thousands of Asians and Israelis before them, atrocities against those trapped within Uganda. 10 00:01:03,760 --> 00:01:10,260 All of these had failed to stir most African leaders to stake a public position of opposition. 11 00:01:10,260 --> 00:01:17,970 While exiled Ugandans had organised against a mean African moral agency did not seem to extend to expelled Asians. 12 00:01:17,970 --> 00:01:28,290 Many who found themselves in resettlement camps in the UK. The pan-African OAU accepted that Asians did not belong in or to Africa. 13 00:01:28,290 --> 00:01:35,760 Although what you do, I mean, seizure of power caused rifts, notably with Tanzania, and coincided with wider African tensions over ties to Israel. 14 00:01:35,760 --> 00:01:41,070 African members of the OIC in 1973 adopted a 10 year plan to resolve their disputes 15 00:01:41,070 --> 00:01:48,720 peacefully and to rid Africa of foreign bases and to seek Black Arab alignment. 16 00:01:48,720 --> 00:01:52,020 To open this event on the 50th anniversary of the Asian expulsion, 17 00:01:52,020 --> 00:02:00,960 I want to explore idiom strategy of making the economically secure Asians in Uganda insecure and vulnerable materially, physically, 18 00:02:00,960 --> 00:02:10,440 territorially as a part of Afro centrism, Afro centrism meant not only an African vantage point on history, 19 00:02:10,440 --> 00:02:19,110 but also the confrontation confrontation with the disposition dispossession of black selfhood, a Sarah Balakrishnan argues. 20 00:02:19,110 --> 00:02:24,900 Throughout the African continent, Afro centrism was an unstable yet very powerful concept, 21 00:02:24,900 --> 00:02:30,180 one discredited even at times of popularity as anti-racist racism, 22 00:02:30,180 --> 00:02:35,820 famously by SAPS with the long history of Afrocentric thought has been well explored. 23 00:02:35,820 --> 00:02:42,120 And my interest today is in examining how it was informed not just by European imperialism and white supremacy, 24 00:02:42,120 --> 00:02:46,240 but also by Asians and their relationship to blackness. 25 00:02:46,240 --> 00:02:59,320 Articulating Afro-Asian Difference based not only on skin colour, as in your Euro-American logic, but on a civilizational past a genealogy religion, 26 00:02:59,320 --> 00:03:04,870 kinship and a condition of oppression, as mama, did you find Jenny, critics have argued, 27 00:03:04,870 --> 00:03:11,220 define the post-colonial condition not only in Africa but also in South Asia. 28 00:03:11,220 --> 00:03:17,370 If we consider just a few decades before the expulsion, Indians had accepted black politics, 29 00:03:17,370 --> 00:03:24,930 Afro centrism and Pan-Africanism that inspired intense collective organisation against Italian aggression in Ethiopia, 30 00:03:24,930 --> 00:03:33,450 for example, apartheid in South Africa and decolonisation in sub-Saharan Africa had included Indians in these struggles. 31 00:03:33,450 --> 00:03:40,350 So how and when did Asians, Indians, South Asians become a target of oppressed interests? 32 00:03:40,350 --> 00:03:43,500 This is the question that I want to explore. 33 00:03:43,500 --> 00:03:52,030 I showed that the period from 1947 after World War Two and with Indian independence partition of the Indian subcontinent to 1970, 34 00:03:52,030 --> 00:03:55,230 that is the period from 1947 to nineteen seventy. 35 00:03:55,230 --> 00:04:03,630 The high point of Afro-Asian Solidarity was ironically the most unstable in the relationship between Africans and South Asians. 36 00:04:03,630 --> 00:04:09,420 It was in this time in which racialisation of Indians in Africa intensified, 37 00:04:09,420 --> 00:04:17,190 while others have argued that this racial ism resulted from black nationalism or ask for a version of Afro centrism. 38 00:04:17,190 --> 00:04:22,860 I suggest that this anti-Asian ism was not inevitable or even intrinsic to black politics. 39 00:04:22,860 --> 00:04:30,270 Rather, both African and Indian identities were constructed through their potential for assimilating others. 40 00:04:30,270 --> 00:04:36,930 In the mid-20th century, black blackness as an identity came to be understood as a possibility for Asians, 41 00:04:36,930 --> 00:04:40,170 whereas Indian this came to signify exclusion. 42 00:04:40,170 --> 00:04:46,710 And that's what I would like to trace today how this opposition was created in focus nations and focussing 43 00:04:46,710 --> 00:04:53,100 on the meaning and the racialisation and constructed ness of these ideas in a particular historical moment. 44 00:04:53,100 --> 00:05:00,900 I have emphasised here how African and Indian identities have been constructed as racial, cultural and social categories. 45 00:05:00,900 --> 00:05:06,870 In other words, that it's very difficult to separate is very into an intimate relationship and that they, 46 00:05:06,870 --> 00:05:11,790 their identities have been made in relation to each other. 47 00:05:11,790 --> 00:05:14,670 So I want to first start by talking. 48 00:05:14,670 --> 00:05:26,070 Tracing how India becomes goes from a sense of from African perception of India as a more fluid concept to a certain kind of closure. 49 00:05:26,070 --> 00:05:29,610 After 1947 in East Africa, 50 00:05:29,610 --> 00:05:36,990 the idea of an Asian power grew from the 1920s as Indians began to settle throughout the mainland in railway towns and rural outposts, 51 00:05:36,990 --> 00:05:40,080 opening shops and bringing wives and children. 52 00:05:40,080 --> 00:05:47,880 The British stoked fears of Indian colonisation, and in South Africa, a similar situation arose with changing settlement patterns. 53 00:05:47,880 --> 00:05:51,870 Although the demographic change came more from Africans moving into Durban, 54 00:05:51,870 --> 00:05:57,810 as John Saw describes where Afro Indian intimacies were present but inferior transportation, 55 00:05:57,810 --> 00:06:03,020 housing and employment for Africans heightened tensions over material conditions. 56 00:06:03,020 --> 00:06:10,490 The oft cited remark of Harry Johnston, special commissioner for Yolanda of the Colony as a possible America of the Hindu, 57 00:06:10,490 --> 00:06:15,590 has significance from four African perspectives that I argue many have missed. 58 00:06:15,590 --> 00:06:22,940 Drawing attention to the Hindu face of India was an intentional strategy of othering of a racialisation of 59 00:06:22,940 --> 00:06:29,150 a people by a religion to which one could not convert and to which blood kinship was seen as paramount. 60 00:06:29,150 --> 00:06:36,380 China's economic and religious identities, which also, of course, implied a parallel to choose. 61 00:06:36,380 --> 00:06:43,790 This was not lost on Africans. Indeed, Hinduism was not the primary association with Indians in all of Africa. 62 00:06:43,790 --> 00:06:50,390 In British West Africa, for example, Gold Coast Nigeria and Sierra Leone in starting from the 1920s. 63 00:06:50,390 --> 00:06:55,790 Islam was actually more strongly associated with Asians, particularly Asian men, 64 00:06:55,790 --> 00:07:01,130 as the movements of Punjabi and Pashtun soldiers, railway workers and missionaries of the Hamadeh, 65 00:07:01,130 --> 00:07:08,900 a missionary movement attest to Hinduism existed only in traces and far outside of public culture 66 00:07:08,900 --> 00:07:14,600 and right in images and writings by African intellectuals about Indian civilisation to Africans. 67 00:07:14,600 --> 00:07:19,580 India and Indians were not yet a fixed category. 68 00:07:19,580 --> 00:07:26,900 An African idea of Hindu India began to crystallise, I argue, in the 1940s with Gandhi's brand of activism, 69 00:07:26,900 --> 00:07:33,970 with Muslim league agitation and the Kashmir crisis, and with Indian independence and partition. 70 00:07:33,970 --> 00:07:39,310 There are a range of African reactions to India as a religious problem. 71 00:07:39,310 --> 00:07:50,560 Christian Ethiopian suspicion of Muslim Indian ambitions in Ethiopia and Muslim West Africans, suspicion of India as hostile to religious minorities. 72 00:07:50,560 --> 00:07:56,020 In 1955, India's first, the Indian government's first press attache in West Africa, 73 00:07:56,020 --> 00:08:00,280 Mahesh Jagran, wrote at every party that the British had arranged for me. 74 00:08:00,280 --> 00:08:08,410 I met Nigerians who were suspicious about India, as perhaps a Nigerian nationalist would be about the benefits of the British intentions. 75 00:08:08,410 --> 00:08:16,930 Repeatedly, when I saw men who accused funded Nehru of imperialism in Kashmir, in Goa and in other parts of Southeast Asia. 76 00:08:16,930 --> 00:08:21,250 I could not but conclude that all his receptions and all these parties were a deliberate attempt 77 00:08:21,250 --> 00:08:26,260 to impress upon me that the people of Nigeria were not so blindly the followers of India, 78 00:08:26,260 --> 00:08:30,250 as well as was perhaps believed by some people in the world. 79 00:08:30,250 --> 00:08:35,150 There was a strong desire to know about the plans for Pakistan. 80 00:08:35,150 --> 00:08:45,170 The question of minorities in India, a refugees of violence, religious violence and India's divisions shaping a larger diaspora into Africa, 81 00:08:45,170 --> 00:08:51,560 whether this Diaspora be Hindu or Muslim was not lost on Africans at that time. 82 00:08:51,560 --> 00:08:59,960 Viewed from a continental scale, the African ideas of Indians show that the British racial order whites at the top Asian intermediaries and Africans 83 00:08:59,960 --> 00:09:07,070 at the bottom was not the only fruit frame through which African Asian religious relations were negotiated. 84 00:09:07,070 --> 00:09:13,310 Africans saw ideas of identity tied closely to religious sensibilities and separations. 85 00:09:13,310 --> 00:09:20,360 Making India Hindu had the effect of othering Indians and exacerbating Afro Indian tensions. 86 00:09:20,360 --> 00:09:21,710 And as I will show shortly, 87 00:09:21,710 --> 00:09:33,660 Indian supposed conservatism and segregation ism with the implication of cultural backwardness became a discourse that I mean would cite. 88 00:09:33,660 --> 00:09:41,220 Against this backdrop of African anxieties about Indian independence, of course, African economic grievance against Indian shop owners grew. 89 00:09:41,220 --> 00:09:45,690 This is a topic that is been fairly well studied starting in the 1940s, 90 00:09:45,690 --> 00:09:51,810 especially after World War Two, African boycotts of foreigner shops grew more intense in Gold Coast. 91 00:09:51,810 --> 00:09:56,220 The anti-inflation campaign targeted Indian and Lebanese shops, and in 1949, 92 00:09:56,220 --> 00:10:02,130 riots in Durban in South Africa led to great loss of Indian lives and property. 93 00:10:02,130 --> 00:10:10,200 But this was not simply economic competition and inequality. The cultural and social distance between Africans and Indians had become clear, 94 00:10:10,200 --> 00:10:16,080 especially to African soldiers who served in World War Two in India and whose roles in boycotts 95 00:10:16,080 --> 00:10:22,230 and strikes once they were back in Africa and decolonisation were are well-documented. 96 00:10:22,230 --> 00:10:29,820 African veterans told stories through newspapers published in Africa of their time in India and Burma. 97 00:10:29,820 --> 00:10:34,830 Not just about poor treatment, but they suffered from the hands of the British and Indians. 98 00:10:34,830 --> 00:10:42,720 But they also understood their own societies differently in comparison to India as a place of large what they saw as largely poor, 99 00:10:42,720 --> 00:10:48,390 traditional and superstitious people who stared at them and mocked them on the streets. 100 00:10:48,390 --> 00:10:52,620 These Africans saw themselves as modern Indians as traditional, 101 00:10:52,620 --> 00:10:57,780 and NATO's government struggled to understand how the government of India should position itself in Africa 102 00:10:57,780 --> 00:11:07,730 with against this consideration of India as not better than African societies or or more sophisticated. 103 00:11:07,730 --> 00:11:12,920 The secular senator was Foreign Affairs Ministry argued that India should not promote 104 00:11:12,920 --> 00:11:17,780 our way of living and thinking with special emphasis upon our philosophy of life. 105 00:11:17,780 --> 00:11:21,260 Because what exactly this meant is not clear what was India? 106 00:11:21,260 --> 00:11:27,290 Even Nauru's government was struggling with this idea. This is what the one minister reasoned. 107 00:11:27,290 --> 00:11:33,350 The Indians and eastern central Africa lived like Europeans anyway, not like the Indian masses yet. 108 00:11:33,350 --> 00:11:44,750 To African observers and critics of Indians, the refusal of Asians to isolate to the refusal of Indians to merge their cultural identities 109 00:11:44,750 --> 00:11:51,400 and economic activities compared less favourably even to European Christians or Arab Muslims. 110 00:11:51,400 --> 00:11:54,970 Who might have have converted them? 111 00:11:54,970 --> 00:12:04,990 Conversion was possible and knowable in a way that Hinduism, as as an increasingly definitive characteristic of India, did not allow. 112 00:12:04,990 --> 00:12:13,750 So I want to turn next to the two from this period to the 1960s, as these tensions were rising by the 1960s, 113 00:12:13,750 --> 00:12:21,670 which was the decade of independence for the majority of African colonies, Afro centrism increasingly meant Americanisation in a number of realms. 114 00:12:21,670 --> 00:12:26,410 The changing of names, notably to Christian names to indigenous ones. 115 00:12:26,410 --> 00:12:31,870 The transfer of economic interests to African governments, the handover of religious organisations, 116 00:12:31,870 --> 00:12:39,220 notably Western Christian missions, including schools and hospitals, to African church and secular authorities. 117 00:12:39,220 --> 00:12:48,880 Also by this by the early 16 1960s, Asians in East Africa were gripped by fears of African ization, which included us, 118 00:12:48,880 --> 00:12:56,680 which was a set of practises that Asians found impossible to understand outside a purely reactionary politics. 119 00:12:56,680 --> 00:13:02,380 Indian Origin Moscow correspondent to the Spectator, an Indian Express worker, 120 00:13:02,380 --> 00:13:09,490 blamed Indian settlers who sided with the Europeans and quoted an Indian Kenyan from June 1960, saying quote, 121 00:13:09,490 --> 00:13:14,500 We should not be placed in this situation by which we may have to exchange the domination of white 122 00:13:14,500 --> 00:13:20,500 racialism for that of black racialism with the significant difference that while the former is benevolent, 123 00:13:20,500 --> 00:13:26,110 satisfied, contented, civilised, experienced in the art of human justice and fairness, 124 00:13:26,110 --> 00:13:33,130 the latter is narrow minded, greedy, hungry, frustrated, grasping, suffering from a supposed sense of grievance. 125 00:13:33,130 --> 00:13:38,950 Violent in heart and capable of slipping back to tribal observatories. 126 00:13:38,950 --> 00:13:43,540 The racialisation of Africans by Asians in this way was not shaped, 127 00:13:43,540 --> 00:13:54,510 was also shaped in part by the propaganda of whites in apartheid South Africa, who obviously feared black nationalism as well as Americans. 128 00:13:54,510 --> 00:14:01,740 Whereas the British had positioned themselves as a defender of Africans in the face of Asian colonisation in the 1920s and 30s, 129 00:14:01,740 --> 00:14:07,050 Americans positioned themselves as racially conscious in a way that Africans were. 130 00:14:07,050 --> 00:14:22,420 We're not. I'm sorry that Asians were not going to fight for some. 131 00:14:22,420 --> 00:14:29,880 If Afro-Asian Solidarity declared in Bandung in 1965 and the Non-Aligned Movement formalised in 1961 struck 132 00:14:29,880 --> 00:14:37,710 fear amongst Americans who recognised black nationalism as a potential bulwark against Afro-Asian solidarity. 133 00:14:37,710 --> 00:14:46,380 Thus complaints of Indian racism, as you see in this Washington Post article amongst African students, were heavily reported. 134 00:14:46,380 --> 00:14:52,380 Indians such as Malcolm Odyssey. of Nasco and Americans with whom he worked, 135 00:14:52,380 --> 00:14:58,200 recognised the reluctance of African students to accept Indian government scholarships through the 1960s. 136 00:14:58,200 --> 00:15:04,650 American political scientist Vernon Mackay, who worked for the U.S. State Department from 1948 to 1956, 137 00:15:04,650 --> 00:15:12,990 kept tabs on African students studying in India. No, just in the hundreds and represented all regions of the continent, not just East Africa, 138 00:15:12,990 --> 00:15:19,200 the Horn of South Africa, but also Ghana, Nigeria, Togo and the British Cameroons. 139 00:15:19,200 --> 00:15:26,190 So the United States was deeply interested in how Africans were treated in India 140 00:15:26,190 --> 00:15:32,820 as an expression of potential as a possibility of potential race conflict. 141 00:15:32,820 --> 00:15:43,200 The Japanese were also represented as exploitative of Africans, and this is where the broader Asian the idea of Asian is important. 142 00:15:43,200 --> 00:15:53,040 This article by an American journalist published in 1970, highlights the Japanese economic activity burgeoning all over the continent with a including 143 00:15:53,040 --> 00:15:58,380 a proposal to build a railway from Niger from Lagos in Nigeria to Mombasa in Kenya. 144 00:15:58,380 --> 00:16:05,910 Yet this article also contains a warning that the Japanese willingness to trade and do business with the white ruled states of southern Africa, 145 00:16:05,910 --> 00:16:12,540 South Africa and Rhodesia could spell trouble. The American writer, freelance journalist Nicholas Stroh, 146 00:16:12,540 --> 00:16:16,680 wrote The message of African states to Japan is that someday Japan will have to 147 00:16:16,680 --> 00:16:22,050 choose between the white enclaves of the south and black Africa to the north. 148 00:16:22,050 --> 00:16:26,160 Japan and he accorded a West African economist. 149 00:16:26,160 --> 00:16:33,180 Supposedly West Japan must understand our position regarding minority regimes or face the consequences. 150 00:16:33,180 --> 00:16:40,950 Report this this economist reportedly told the journalists, the American writer of this article in a Ugandan newspaper. 151 00:16:40,950 --> 00:16:48,660 Nicholas Straw, incidentally, went missing in 1971 and his body was found burned along with that of another American, Robert Siegel. 152 00:16:48,660 --> 00:16:56,100 The sociologist, who was a lecturer at the university Idi Amin performed, is symbolic gesture of an investigation. 153 00:16:56,100 --> 00:16:58,320 But it was only later that Seidel Son, 154 00:16:58,320 --> 00:17:07,790 who SEATO Son learnt that the two Americans had met with a known CIA officer the night before their disturbance, their disappearance. 155 00:17:07,790 --> 00:17:15,140 It is hard to ignore that a constellation of factors, some internal and some external made Afro Indian relations worse in the very 156 00:17:15,140 --> 00:17:21,950 Arab Afro Asian solidarity before and leading up to Amin coup and afterwards, 157 00:17:21,950 --> 00:17:27,050 the Asian diaspora out of East Africa began in the 1960s as threats to Asians took various 158 00:17:27,050 --> 00:17:35,060 forms of insults and many wondered about their their ability to fit into African communities. 159 00:17:35,060 --> 00:17:38,840 Tarsus Become would get, a Ugandan scholar and political activist, 160 00:17:38,840 --> 00:17:44,300 presented a paper titled The Asian Question in Uganda at the meeting of the Historical Association of 161 00:17:44,300 --> 00:17:50,030 Kenya in Nineteen Seventy Three and quoted the chairman of the Uganda People's Congress and MP for Torum, 162 00:17:50,030 --> 00:17:59,410 Mr Bagehot, as telling his constituents, quote, These Asians just stop behaving in an unbecoming manner and should fit in with the African community. 163 00:17:59,410 --> 00:18:05,020 Propagate, an activist against Amin in the Ugandan movement, certainly had no love for the autocrat, 164 00:18:05,020 --> 00:18:11,680 but XSplit explained Amin's political expectation for Indians to fit in as arising from an 165 00:18:11,680 --> 00:18:18,340 African view of citizenship as a kind of affective kinship into which Indians could assimilate. 166 00:18:18,340 --> 00:18:24,820 He and Ali Mazrui proposed that Amin's view was shaped by his peasant rural life and his upbringing 167 00:18:24,820 --> 00:18:30,130 in which intermarriage and labour arrangements were mechanisms for incorporating strangers. 168 00:18:30,130 --> 00:18:36,970 It was from this thinking that Amin wanted Asians to experience Uganda or have the experience 169 00:18:36,970 --> 00:18:44,470 of leaving cities to live in villages rather than a couple of very noted Indians look to Asia. 170 00:18:44,470 --> 00:18:54,550 Asians look to India and the necessary psychological reorientation from being favoured British subjects to Ugandan citizens was not complete, 171 00:18:54,550 --> 00:18:56,020 according to his figures. 172 00:18:56,020 --> 00:19:04,630 By 1968, less than one third of more than 90000 thousand Asians had applied for citizenship, and only about 15000 had received it. 173 00:19:04,630 --> 00:19:10,270 And almost all were doing business but without any political citizenship. 174 00:19:10,270 --> 00:19:20,080 This in spite of the fact that middle and Asian members of the Ugandan parliament argued that Asians should become Africans. 175 00:19:20,080 --> 00:19:24,460 Complicated also argued that Asians who did not immediately embrace Ugandan 176 00:19:24,460 --> 00:19:30,550 citizenship were showing themselves to be non participants in African independence. 177 00:19:30,550 --> 00:19:35,110 The analysis of Credible Get a sociologist and politician shows logics of Afro centrism 178 00:19:35,110 --> 00:19:39,880 that were understandable to Africans when it came to the expulsion of Asians. 179 00:19:39,880 --> 00:19:46,840 For his part, Ali Mazrui in a paper titled Nation Building and Race Building Israel and Amin's Uganda as racially purist. 180 00:19:46,840 --> 00:19:56,590 Presented at the December 1973 meeting of the International Congress of Africa in Addis Ababa, contrasted Amin's notion of blackness with Zionism, 181 00:19:56,590 --> 00:20:00,970 arguing that Amin initially hoped that Africans and Asians would integrate into an 182 00:20:00,970 --> 00:20:06,790 independent Uganda by mingling blood and creating kinship through physical closeness. 183 00:20:06,790 --> 00:20:13,240 But Indians rejected this, and which is what led him to declare in 1971. 184 00:20:13,240 --> 00:20:17,680 I mean, I'm aware that one of the causes of the continuing distance in social relations between 185 00:20:17,680 --> 00:20:21,550 the Asians and the Africans in this country was the policy of the colonial government, 186 00:20:21,550 --> 00:20:27,790 which ensured that Africans, Asians and Europeans had entirely separate schools, hospitals, residential quarters, 187 00:20:27,790 --> 00:20:34,300 social and sports clubs and even public toilets, with facilities reserved for Africans being of the poorest quality. 188 00:20:34,300 --> 00:20:38,830 We have, of course, changed all of this, but there are Asians who still live in the past and consider, 189 00:20:38,830 --> 00:20:42,340 like the former colonialist government, that the Africans are below them. 190 00:20:42,340 --> 00:20:51,560 This living in the past cannot help Asians in any way, nor can it foster the desired harmony and unity amongst racism in Gondar. 191 00:20:51,560 --> 00:20:56,600 For a mean, Indians had not accepted blackness as a political practise. 192 00:20:56,600 --> 00:21:02,570 Mazrui concluded that Amin grew into a black nationalist, grew into one, was not naturally one, 193 00:21:02,570 --> 00:21:10,700 which is demonstrated by his relations and his his navigation of relations with North Africans, Israelis and Asians. 194 00:21:10,700 --> 00:21:17,780 Another and other sub-Saharan Africans. In the end, we found greater bonds with Black Americans than with Ugandan Asians. 195 00:21:17,780 --> 00:21:28,520 The Asian diaspora unwittingly catalysed African diaspora consciousness and its expressions in Afro centrism and Pan-Africanism of the North. 196 00:21:28,520 --> 00:21:34,610 North Africans, Libyans and Egyptians pictured here took the place of the Asians in Uganda, 197 00:21:34,610 --> 00:21:44,630 signalling the reunification of the continent and constructing North African acceptance of Black Power, which itself is contradicted by history. 198 00:21:44,630 --> 00:21:53,600 After centrism required a reckoning with the rewriting of history, what part Asians took in this writing was rewriting was ambivalent. 199 00:21:53,600 --> 00:22:00,200 To conclude, I returned to the idea that Africans took no position or sat on the fence on the Asian expulsion, 200 00:22:00,200 --> 00:22:07,370 as they said Asians wholesale rejection of Afro centrism. That is because of a conflict of interest. 201 00:22:07,370 --> 00:22:13,760 Africans also understood that independence in the Indian subcontinent had exposed divisions and weaknesses, 202 00:22:13,760 --> 00:22:20,090 and the Indian diaspora a sense of and claim to homeland was fractured and damaged. 203 00:22:20,090 --> 00:22:22,220 Seeing India broken in this way, 204 00:22:22,220 --> 00:22:31,550 some Africans could not understand the Indians refusal to embrace Africa as a homeland and to recognise blackness in the way Africans did. 205 00:22:31,550 --> 00:22:35,930 Idiom means version of opera centrism would not have existed about agents, 206 00:22:35,930 --> 00:22:42,500 the expulsion violently birthed a new sense of racial oppression Asians had been accused of lacking, 207 00:22:42,500 --> 00:22:45,380 as Mahmood Mamdani wrote just after the expulsion. 208 00:22:45,380 --> 00:22:52,730 Gradually, a primitive racial solidarity emerged out of a common racial predicament the colour the colour of one's skin. 209 00:22:52,730 --> 00:22:57,429 Thank you.