The Future of Pan-Asianism in the Asian Century (and Beyond)

The emerging dominance of China and India in the Asian century (and beyond), as already predicted in my 2007 book titled "Beyond the World of Titans, and the Remaking of World Order” and my 1999 book titled "The Future of Human Civilization,” will contribute to the rise of what I call a "new” form of "pan-Asianism” (differing from Japanese militarism during WWII), with important implications for the future global order.

Photo: Openverse by Horia Varlan is licensed under CC BY 2.0

1st Implication for the Future Global Order -- Asian Pride

The first important implication of this "new” form of "pan-Asianism” for the future global order in the Asian century (and beyond) concerns "Asian pride,” which refers to the "return” of strong "Asian identity,” which had shaped Asian civilizations (especially the Chinese and Indian ones) in the last millennia until the rise of the modern West, when Western powers tried to conquer the rest of the world in the "Age of Imperialism.”

The word "Asian” (above) refers to peoples of "East Asian” and "South Asian” descent, in particular -- together with those in "Southeast Asian” and "Central Asian” peripheries (as well as different "Asian diasporas” around the world). The word "new” (above) refers to an original form of "pan-Asianism,” which differs from "Japanese militarism” during WWII, as it will be shaped by China and India in this time around. And the word "return” (above) refers to the "re-dominance” of the proud "Asian identity” which had been attacked relentlessly in the last hundred years of Western imperialism.

"Pan-Asianism” so understood is comparable to (though different from) "pan-Europeanism,” which is often discussed in the context of "European identification” (be it about "Western Christendom” in the medieval era, the "European Union” in our time, and so on). But "pan-Asianism” differs from "pan-Europeanism,” since the former is relatively more fragmented (in light of the coming rivalry between China and India in the Asian century and beyond) and also since the "Chinese” are relatively more of "Mongoloid” origins (on "average” -- meaning the "central tendency” of the population, including diverse racial and ethnic groups), whereas the "Indian” are relatively more of "Indo-Caucasoid” origins (on "average” again -- meaning the "central tendency” of the population, including diverse racial and ethnic groups). Yet, what the two Asian giants share in common is, firstly, the "cultural” pride about the long-lasting dominance of "Chinese” and "Indian” civilizations in their respective areas (afore-indicated) in the last millennia until the modern era, and, secondly, their "historical” struggle against Western imperialism from the late modern era until the 20thcentury.

"Pan-Asianism” so understood is also comparable to (though different from) "pan-Africanism,” which is often discussed in the context of "Black identification” to unify sub-Saharan Africa (and elsewhere in the rest of the world) for the fight against European "colonialism” (like "slavery,” etc.) and "post-colonialism” (like "cultural subjugation,” etc.). But "pan-Asianism” differs from "pan-Africanism,” since the latter lacks the "historical” sense of "civilizational dominance” that the former had enjoyed for millennia in "South Asia” and "East Asia,” together with their regional peripheries (in "Southeast Asia,” "Central Asia,” etc.) and different "Asian diasporas” around the world. Yet, what the two share in common is the "historical” struggle against Western imperialism from the late modern era onwards -- but the difference here is that, while Asian countries like China and India are rising to challenge Western dominance in global affairs in the early 21st century, sub-Saharan Africa is still mired in poverty and underdevelopment.

Then, of course, the risk here is that, should the two Asian giants fail to manage their differences correctly, they would end up fighting in a new Cold War (meaning "Cold War 3.0”) and even violent clashes in the Asian century (and beyond), as already analyzed in my 2007 book titled "Beyond the World of Titans, and the Remaking of World Order.” The number "3.0” (above) refers to the historical succession to "Cold War 1.0” between the U. S.A. and the U. S.S.R. in the second half of the 20th century and "Cold War 2.0” between the U. S.A. and China in the first half of the 21st century (which was untimely predicted in my 2020 essay titled "Why the Coronavirus Pandemic is Accelerating the Remaking of World Order in the 2nd Cold War”).

2nd Implication for the Future Global Order -- Development Inspiration for the Global South

The second important implication of this "new” form of "pan-Asianism” for the future global order in the Asian century (and beyond) concerns "development inspiration” for the "Global South,” which refers to the empowering motivation in which other Less-Developed Countries (LDCs) can benefit from this "new” form of "pan-Asianism” in the Asian century (and beyond), with the powerful message that, "if China and India can develop successfully now to catch up with advanced countries, so can we” — regardless of whether these LDCs subsequently succeed in catching up or not. An "inspiration” is not the same as a "mission accomplished.”

This is true, especially for other LDCs in Africa, the Middle East, Latin America, and the Pacific Islands, which have not yet caught up with advanced countries in development, on "average” again (meaning the "central tendency” of the regions, not "outliers” above or below them).

This development inspiration is important for the Global South in two ways. Firstly, other LDCs will come to understand that, if they continue to remain poor and fall behind (viz., political instability, systemic corruption, the dependence on migrant remittances, etc.), the world would remain hegemonic and unfair towards them, so learning from the return of China and India to the world stage is valuable for their development.

And secondly, other LDCs will learn that, if they continue to fight each other and be divided, they will remain weak and suffer from ever more colonial or imperialist maltreatment, just as Western powers have often relatively united and formed together into the "Western alliance” in the last decades to maintain their dominance over the "non-West” in global affairs; therefore, any partnership with China and India is useful for the empowerment of the Global South (while being free to partner with any other powers or power blocs too).

Then, of course, the risk here is that, should these LDCs not work things out correctly, they would suffer from a new form of colonization (like "neo-colonization”) in the Asian century (and beyond).

Conclusion: Pan-Asianism in the Asian Century (and Beyond)

This "new” form of "pan-Asianism” in the Asian century (and beyond) is a "historical return” to the civilizational dominance of both China and India, as they both had been so influential for millennia in their respective cultural spheres around the world, so their imperial collapse in the 19th century as much due to European onslaught as due to domestic saturation is more a "historical aberration.”

Just as "white pride” in the Age of European Imperialism contributed to "white superiority complex” (with its horrific maltreatment of "non-whites” in different forms), "Asian pride” in the Asian century (and beyond) can contribute to "Asian superiority complex” (with its potential maltreatment of "non-Asians” in different forms).

But there are two big historical differences in this time around.

Firstly, in historical retrospect, both "Chinese” and "Indian” civilizations did not commit the horrific treatment of others in the past millennia in the way that the Europeans ruthlessly did in the "Age of Imperialism” (like the brutal "trans-Atlantic slave trade” and the callous European system of "colonial exploitation” worldwide). As an illustration, the Chinese, in particular, were well known for their pre-modern "superiority complex” (as the word "China” means the "Middle Kingdom,” or the "center of the world”), so they treated the encroaching Europeans as violent "barbarians” in the 19th century (without the desire to trade with, or to colonize, them), just as the "Great Wall” was built to keep the nomadic "barbarians” out in antiquity.

And secondly, the world is already moving in the "post-democratic,” "post-capitalistic,” and "post-civilizational” direction as already predicted in my 2002 book titled "The Future of Capitalism and Democracy,” my 2004 book titled "Beyond Democracy to Post-Democracy,” my 2004 book titled "Beyond Capitalism to Post-Capitalism,” and my 2005 book titled "Beyond Civilization to Post-Civilization.”

In any event, the current ending of the Western-based world order in our time stands for the steady beginning of the Eastern-based world order in the Asian century (and beyond), with this "new” form of "pan-Asianism” as a subsequent expression of its historical "raison d'être” (under the auspices of China and India).

As a historical caveat, however, like "pan-Europeanism” and "pan-Africanism,” this "new” form of "pan-Asianism” will not last forever, as they all eventually evolve into some sort of the "union of the unions” for relative global integration in the longer term, as already predicted in my 2007 book titled "Beyond the World of Titans, and the Remaking of World Order.”

Even then and more importantly, future human history will continue to evolve into the direction of what I called "post-humanity,” both on Earth and beyond unto outer-space, as already predicted in my 1999 book titled "The Future of Human Civilization,” my 2002 book titled "The Future of Capitalism and Democracy,” and the rest of my 180 books in all fields of knowledge.

In the end, "pan-Asianism,” however new though it may be, will bring neither "utopia” nor "dystopia” and will constitute another new chapter of the ever changing human history.

About the author:

Dr. Peter Baofu is an American visionary and author of 180 scholarly books and numerous articles (as of July, 2023) to provide 146 visions (theories) of the human future in relation to the mind, nature, society, and culture -- and had been in 133 countries around the world (as of October, 2023) for his global research on humanity, besides knowing 10 languages with different degrees of fluency. His books are listed in top university libraries and national libraries around the world (including the Library of Congress in Washington, D. C.). He was interviewed on television and radio as well as by newspapers around the world about his original ideas and visions of the human future (search for "Peter Baofu” on YouTube). He was a U. S. Fulbright Scholar in the Far East and had taught as a professor at different universities in Western Europe, the Caucasus, the Middle East, the Balkans, Central Asia, South Asia, North America, and Southeast Asia. He received more than 5 academic degrees, including a Ph. D. from the world-renowned Massachusetts Institute of Technology (M.I.T.), was a summa cum laude graduate, and was awarded the Delta Sigma Pi Scholarship Key for being at the top of the class in the College of Business Administration, with another student.