Pan-Asianism
Pan-Asianism (also known as Asianism or Greater Asianism) is an ideology aimed at creating a political and economic unity among Asian peoples. Various theories and movements of Pan-Asianism have been proposed, particularly from East, South and Southeast Asia. The motive for the movement was in opposition to the values of Western imperialism and colonialism, and that Asian values were superior to European values.

Japanese Pan-Asianism

Originally, Japanese Pan-Asianism believed that Asians shared a common heritage and therefore must therefore collaborate in defeating their Western colonial masters. However, Japanese Asianism mostly focused on East Asian territories, with occasional references to South East Asia and West Asia.  

Their ideologues were Tokichi Tarui (1850–1922) who argued for equal Japan-Korea unionization for cooperative defence against the European powers, and Kentaro Oi (1843–1922) who attempted to push social reforms in Korea and establish a constitutional government in Japan. Pan-Asian thought in Japan was further popularized following the defeat of Russia in the Russo-Japanese War (1904–1905). This sparked interest from Indian poets Rabindranath Tagore and Sri Aurobindo and Chinese politician Sun Yat-sen.

The growing official interest in broader Asian concerns was shown in the establishment of facilities for Indian Studies. In 1899, Tokyo Imperial University set up a chair in Sanskrit and Kawi, with a further chair in comparative religion being set up in 1903. In this environment, a number of Indian students came to Japan in the early twentieth century, founding the Oriental Youngmen's Association in 1900. Their anti-British political activity caused consternation to the Indian Government, following a report in the London Spectator.

Okakura Kakuzō, a scholar and art critic, also praised the superiority of Asian values upon Japanese victory of the Russo-Japanese War: 

ASIA is one. The Himalayas divide, only to accentuate, two mighty civilisations, the Chinese with its communism of Confucius, and the Indian with its individualism of the Vedas. But not even the snowy barriers can interrupt for one moment that broad expanse of love for the Ultimate and Universal, which is the common thought-inheritance of every Asiatic race, enabling them to produce all the great religions of the world, and distinguishing them from those maritime peoples of the Mediterranean and the Baltic, who love to dwell on the Particular, and to search out the means, not the end, of life.

In this, Kakuzō was utilising the Japanese concept of sangoku, which existed in Japanese culture before the concept of Asia became popularised. Sangoku literally means the "three countries": Honshu (the largest island of Japan), Kara (China) and Tenjiku (India). 

However, Japanese Pan-Asianism evolved into a more nationalist ideology that prioritized Japan's interests. This was evident by the growth of secret societies such as Black Ocean Society and the Black Dragon Society, which committed criminal activities to ensure the success of Japanese expansionism. Exceptionally, Ryōhei Uchida (1874–1937), who was a member of the Black Dragon Society, was a Japan-Korea unionist and supported  Filippino and Chinese revolutions. In addition, Asian territories were seen as reservoirs of economic resources and outlets for the Emperor's "glory" to be displayed. These were evident in government policies such as the Hakko ichiu and Greater East Asia Co-Prosperity Sphere agendas. Even Kakuzō was critical of Japan's expansionism after the Russo-Japanese War, viewing it as no different than Western expansionism. He expected other Asians to call them "embodiments of the White Disaster".

Historian Torsten Weber compares these contradictions to the Monroe Doctrine, which opposed European imperialism to foster the unimpeded growth of American imperialism.

Chinese Pan-Asianism
From a Chinese perspective, Japanese Pan-Asianism was interpreted as a competing ideology to Sinocentrism as well as rationalization of Japanese imperialism (cf. Twenty-One Demands). Sun Yat-sen, despite his consistent praise of Japan as a cultural partner, questioned whether they would follow the path of exploitation like Western powers in the future in his final years.Nonetheless, Chinese Pan-Asianist thought, even among Marxists like Li Dazhao, was equally as imperialist as Japanese Pan-Asianist thought. They agreed on similar objectives like establishing a Monroe Doctrine-like policy in Asia. The reason why it did not succeed was because of China's internal affairs and weak international status.

Since the 2000s, Chinese scholars have a more nuanced view of Pan-Asianism, especially those of the Japanese variety. Historian Wang Ping proposed an evaluation system based on chronology: co-operative Classical Asianism (until 1898), expansive Greater Asianism (until 1928), and the invasive ‘Greater East Asia Co-Prosperity Sphere’ (until 1945).

Early period of Pan-Asianism 
More significant and successful spread of Pan-Asianism than Japan's period in World War II was seen during the reign of Genghis Khan (Temuchin). At the beginning of the 13th century, Genghis Khan wanted to unite all the tribes in Central Asia (especially the nomadic tribes) and unite them into a single nation and gather the Mongolian political identity under the same roof. He went on to establish the Mongol Empire, which at its height became the world's largest contiguous land empire.

Turkish Pan-Asianism 
Pan-Asianism in Turkey has not yet been fully explored, it is not known how many people hold this ideology and how widespread it is. However, Turks who supported Japan in the Second World War and have the Pan-Asianism ideology use a redesigned Turkish flag based on Japan's flag in the Second World War.

Pan-Asianism post World War II

Political leaders from Sun Yat-sen in the 1910s and 20s to Mahathir Mohamad in the 1990s argue that the political models and ideologies of Europe lack values and concepts found in Asian societies and philosophies. European values such as individual rights and freedoms would not be suited for Asian societies in this extreme formulation of Pan-Asianism.

The idea of "Asian values" is somewhat of a resurgence of Pan-Asianism. One foremost enthusiast of the idea was the former Prime Minister of Singapore, Lee Kuan Yew. In India, Ram Manohar Lohia dreamed of a united socialist Asia.

See also
Greater East Asia Conference
Greater East Asia Co-Prosperity Sphere 
Asiacentrism
ASEAN (1967 to the present)
Asia Council
Asian Development Bank
Asian Infrastructure Investment Bank
Asian Relations Conference
Bandung Conference (1955)
Belt and Road Initiative
East Asian Community
South Asian Association for Regional Cooperation
Asia Cooperation Dialogue
Regional Comprehensive Economic Partnership
Pan-nationalism
Pan-Germanism
Fusao Hayashi 
Shumei Okawa
Iwane Matsui

References

Bibliography 
 Saaler, Sven and J. Victor Koschmann, eds., Pan-Asianism in Modern Japanese History: Colonialism, Regionalism and Borders. London and New York: Routledge, 2007. 
 Saaler, Sven and C.W.A. Szpilman, eds., Pan-Asianism: A Documentary History, Rowman & Littlefield, 2011. two volumes (1850–1920, 1920–present). (vol. 1),  (vol. 2)

Further reading
 Kamal, Niraj (2002) Arise Asia: Respond to White Peril. New Delhi: Wordsmith .
 Starrs, Roy (2001) Asian Nationalism in an Age of Globalization. London: RoutledgeCurzon .
 Starrs, Roy (2002) Nations under Siege: Globalization and Nationalism in Asia. New York: Palgrave Macmillan .
 

 
World War II propaganda
Colonialism
Nationalist movements in Asia
Far-right politics in Asia
Regionalism (international relations)
Political movements in Asia
Political ideologies
Politics and race
Shōwa Statism
Axis powers