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By John C. Hawley
India in Africa, Africa in India lines the longstanding interplay among those areas, exhibiting that the Indian Ocean global offers many examples of cultural flows that belie our knowing of globalization as a contemporary phenomenon. This sector has had, and keeps to have, an inner integrity that touches the lives of its voters of their trade, their cultural exchanges, and their ideas of one another and of themselves on this planet. those connections have deep old roots, and their dynamics aren't attributable exclusively to the consequences of eu colonialism, modernity, or modern globalization -- even though those forces have left their mark. The individuals to this interdisciplinary quantity come from the fields of background, literature, dance, sociology, gender reviews, and faith, making this assortment certain in its activity of a complete global too seldom regarded as such.
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Extra resources for India in Africa, Africa in India: Indian Ocean Cosmopolitanisms
Example text
It is assumed that Africa’s historical role in international trade was as an exporter of slaves and raw materials, such as gold and ivory, in return for European manufactures. This inequitable exchange led, even prior to the “Scramble for Africa,” to a “proto-colonial” system that established the basis for the “underdevelopment” of Africa and the formation of African Asian communities in exile (Sutton 1972: 11; Harris 1971; Biermann and Campbell 1989: 19–20) that, like exile Jewish, African American, and Armenian groupings, formed a “victim” diaspora, as opposed to trade, labor, imperial, and cultural diasporas (Basu 2002).
Rather, most were acquired as symbols of conspicuous consumption, to reflect the power and wealth of their owners (Boomgaard 2004; see also Patnaik 1990: 2–4, 26; Reid 1983: 13; Goody 1980: 36–37; Klein 1993: 8–13). Children and young women, the majority of slaves traded in the IOW, were Slave Trades and the Indian Ocean World 25 predominantly absorbed by wealthy households where females, employed chiefly in domestic and sexual ser vices and in entertainment (Miller 2004; Goody1980: 20–21), enjoyed a lifestyle and a respect often superior to that of both male slaves and female peasants (Goody 1980: 21, 32; Miller: 2004).
In rare instances, as Sheriff notes for Bahrein, “free” women married slave men (Sheriff 2005). In Muslim societies and European territories in the IOW, slave soldiers were usually freed after a period of service, married local women, and were assimilated (Lewis 1990: 10, 15; Basu 2002). ). Under British-administrated Ceylon in the early nineteenth century, the rate of intermarriage of “Kaffir” soldiers ( from Africa, notably Mozambique and Madagascar) with Sri Lankan women was so high that the AfricanSinhalese community sharply declined; continued intermarriage threatens its very existence (De Silva Jayasuriya 2002).