Asia in Africa

In the ninth chapter of his 1946 inquiry The World and Africa, which explores the role played by Africa in the ancient and modern world, W.E.B Du Bois theorizes the black foundations of Asiatic civilization, citing as evidence the African origins of the name “Nahsi” and the black features of the Buddha and Krishna, two of India’s most revered gods. Siddhartha Gautama who ascended to Enlightenment many centuries before Hume, Kant, and Hegel, sought to liberate Hinduism from the strictures of inequality and chart out a selfless path of human being-in-the-world. Du Bois copiously illustrates the long history of trade and inter-civilizational exchange in the Afro-Asiatic zone–the region above the Sahara Desert linking the African continent to the Asian land-mass, particularly the Indian subcontinent, in antiquity as well as by modern developments. Moreover, sub-Saharan Africa and India met in the body of water we now call the Indian Ocean and Roman North Africa had extensive trade relationships with the Indian peninsula. Finally, these continents were linked by the spread of Christianity and Islam.

As Du Bois confirms

The Asiatic and African blacks were strewn along a straight path between tropical Asia and tropical Africa and there was much racial intermingling between Africa and Western Asia.

He advances a scientific argument that presents evidence about race relations in the framework of historical materialism, guided by the logic of the Marxist dialectic. As such, though he draws on mythology and literature and indeed European ethnography as primary sources, he reads them to reconstruct a picture of the world that counters the Western imperial order, one in which the dark proletariat leads humanity in our common efforts to build a civilization founded on principles of peace and freedom. As a sociologist, Du Bois was interested in studying aspects of social life arising from human actions. As a humanist, he was guided by the belief that humanity had emerged from a common origin in Africa before developing continuously to our present condition. Ancient Greece and Rome were not European or “Caucasian”, per the evolving field of race science in Europe which struggled to establish the origins of humanity even while denying kinship with African and Africoid peoples throughout the world. Such was the vastness of the shadow cast by the Du Boisian epistemology on the history of science. Scientists today confirm what Du Bois discovered in 1946: that bi-pedalism, tool use, and language first arose in Africa before spreading to Asia about 2 million years ago and to the Americas by way of the Atlantic and the Pacific and later to Europe. Settled cultivation of land and use of iron began in Africa, as we now know. Du Bois was one of the first historians to insist upon this truth in the West in his pivotal study, The World and Africa which was published in America at the height of Jim Crow as a wave of virulent anti-communism swept the nation. The ground-breaking philosophy of history argued that contrary to white civilization, Black Africans had not only contributed to but led civilization in all epochs of human history.

Social science saw the history of human being in the world as a materially unified whole capable of being studied scientifically. Humanity’s origins were relatively recent in the history of the modern world and each phase of its development was characterized by a different relationship to means of production and reproduction. For example, means of production differed in the Stone Age and the Iron Age; during the latter, which began earlier in Africa, human beings discovered iron as a raw material, welding it to create tools, weapons, and other implements to improve their lives and build civilization. Du Bois’s intervened in the debate about positivism in Western social science, which suggested that the laws of the human social world operated in the same way as the laws of the natural world, a premise which he exposed as a fallacy. As he continued his scientific study of social life and human actions he realized that there was something incalculable about humanity–human behavior is counterintuitive and human consciousness infinitely variable, always operating in movement of time as an unknown factor. Moreover, as he increasingly turns to the work of Karl Marx and strengthens his commitment to the world Communist movement, he understands that each epoch of human history, and its attendant form of social organization, was constitutionally shaped by the mode of production upon which it depended. Hence, he saw that the world around him–a world riven by the color line–was so because it depended on a system of production that necessitated subjugation of the darker races and most especially the black race to labor for the capitalist planter and merchant.Thus, his dialectical reasoning interprets the ancient and modern past of humanity and human action in terms of their political and economic consequences for the dark nations in order to carve out a path for revolutionary change and non-capitalist development.

The rise of Islam and Christianity in the past two thousand years and the latter’s deployment in defense of European capitalism and slavery inculcated new civilizational developments for humanity in the medieval and modern period. Du Bois’s argument in this chapter also reminds me that both Hinduism and Islam developed against the spread of Western Christianity which also took on a new life in Africa and Asia, like other Abrahamic religions, and amongst African-Americans and indigenous American peoples in the New World colonies of Europe. His hypothesis is also confirmed by recent investigations of scholars such as Kosambi, Abu-Lughod, Gunder-Frank, Panikkar, and, to some extent, Wallerstein, though what distinguishes the Du Boisian thesis from the above and even a Martin Bernal is his commitment to a revolutionary politic, exemplified by his lifelong search for a broad strategy for human liberation and in particular, the unconditional freedom of the African-American people, who continue to wage a heroic struggle against the forces of white supremacy and war in the heart of the American Empire.

As he argues in his “Guiding One-Hundredth Address,” race is not solely a physical reality; it is, first and foremost, a psycho-social dynamic in that the racial experience of each group is shaped by its relation to the social power structure, means of production, which together shape the movement of history. This Karl Marx understood is the struggle of the oppressed to overcome the oppressor in the pursuit of freedom, a deeply human drive. As he puts it here

all races really are a cultural group. It is too bad that we have to use the world “cultural” for so many meanings. But what it means in modern scientific thought is that 15, 000, 000 men and women who for three centuries have shared common suffering and have worked all those days and nights together for their own survival and progress; that this complex of habits and manners could not and must not be lost. That person’s sharing this experience formed a race no matter what their blood may be. That this race must be conserved for the benefit of the Negro people themselves and for mankind. I came then to Advocate not pride of biological race but pride in a cultural group, integrated and expanded by developed ideals so as to form a method of progress.”

Du Bois compels us to revisit the inconvenient truth that in the past four hundred years, the white race has subjugated the darker races to toil on its behalf so as to sustain its criminal pursuits throughout the world. It was thus no wonder that the struggles of black folk in America for peace and freedom from slavery and later, segregation, and the struggles of colonized peoples throughout the world against imperialism and European domination germinated a tremendous renaissance of civilization amongst the darker races in the twentieth century, from Baldwin in America to Tagore in India. The dark proletariat created civilization in the face of soul-seeping oppression, pressing on in its heroic quest to free society from imperial tyranny and monopoly capital, and to define and interpret reality so as to gain control of it and thereby, transform it themselves.

Du Bois’s thesis is a significant discovery because at the time he was writing in America, whites were perpetuating the lie that civilization amongst black people was impossible,drawing on this rhetoric to deny the connection of African-America to Africa–and the latter’s relation o Asia–so as to justify the slave trade and slavery, both of which formed the basis of the capitalist mode of production, a process that began in the early modern period and created the conditions for modern life aaa we know it. Thus, Du Bois marshals a wealth of evidence attesting to the achievements of black civilizations throughout the world in order to show the complexity of black peoples worldwide and to disprove, by way of scientific argument, the primary lie of Western science which served as colonialism’s chief alibi: that the black race was inferior by nature and that African-Americans were incapable of development and self-determination–a premise that compels him to write a novel called Dark Princess in 1928 wherein he presents a vehement rebuttal of European race theorists by way of a bravely imagined political allegory about a romance between an Indian princess and an African-American doctor who together establish a pivotal alliance against world imperialism. Du Bois’s research emphasized, by contrast, that it was oppression which had impeded the progress of black folks in America and throughout the world towards their highest potential, not nature or historical inevitability, as it was being suggested by bourgeois science. He thus recognized that colonialism had set the darker races back by several centuries in development. It was for this reason that he insisted upon world peace, communism, and Pan-Africanism, by which he meant something very specific, namely the progress of oppressed peoples against imperialism towards the non-capitalist path of development, wherein production and civilization are directed towards the fulfillment of human need rather than imperial gain.

Du Boisian Pan-Africanism, as Henry Winston, leader of the American Communist Party clarified some decades ago, rejected the vicious anti-communism of the day which had led to the witch-hunt of so many beloved leaders, including Du Bois and Robeson but also King and Gandhi, peace-bringers who were assassinated for their efforts to cultivate civilization amidst war, poverty, and colonial devastation. It sought to oust imperialism from every corner of Africa and the world. It advocated the pursuit of the non-capitalist path of national development in newly independent countries and called upon exemplary figures amongst the darker races to eschew the European bourgeoisie and join with the proletariat in order to build socialism in their countries. This intercivilizational vanguard sought to create a revolutionary society in its own image, in the service of the people’s interests–education, industry, harvests that fed the people, art that nourished and propelled their imagination in pursuit of the grandest possibilities of the human mind and spirit, music that combed through the most antagonistic knots of the soul, literature that revealed revolutionary being-in-the-world–the kind of human beings we must become to build the world that will overcome the one that is presently collapsing.

The Black Buddha, after W.EB Du Bois

Shalabhanjika, terra-cotta, 5th century, Gupta dynasty, India

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