Twice Removed, Still Home: The Evolution of South Asian Identity in East Africa
The question of identity in East Africa has always been a layered one: shaped by colonialism, migration, and a plethora of cultural influences. Within this complex tapestry, South Asians form one of the most distinctive yet contested diasporas. What does it mean to be both South Asian and East African? Does East African identity fully embrace South Asians, or are they seen as perpetual outsiders?
South Asian influences on East African Culture are abundant, especially evident through food. Staples like samosas, chapati and chai, that despite originating from the Indian subcontinent, have come to be seen as East African staples. However, the root of this connection lies in the colonial history, and exclusionary politics that surround South Asian presence in East Africa.
By combining historical analysis, cultural sociology and diaspora studies, this article will examine the historical developments, contemporary debates and exemplary figures that have defined what it means to be South Asian and East African.
Historical Overview
The South Asian presence in East Africa is deeply rooted in British colonial history. Several families can trace their origins back to indentured Indian labourers who built the Uganda Railway and merchant families who established themselves under British rule. These early migrants went ahead to become more than mere temporary workers. Instead, they became integral to the region's development and established trade networks that contributed to the colonial economy.
However, this integration was also met with apprehension. Local East African communities sometimes viewed South Asian merchants with suspicion, particularly as they occupied intermediary positions between colonial administrators and African populations. Inarguably, as historian Caroline Elkins’ research shows, colonial legacies created complex hierarchies of belonging that persisted long after independence. These dynamics would later explode into tragedy with Idi Amin's 1972 expulsion of Asians from Uganda, a turning point that challenged the very notion of who could claim East African identity.
Negotiating Cultural Identity and Belonging
Today's East African cultural landscape bears unmistakable South Asian influences. Beyond the region’s culinary profile being accented by South Asian spices and dishes, Diwali and Eid are celebrated in multicultural contexts across East Africa. Bollywood and Bhangra influences permeate Swahili coast soundscapes, and television programming often features subtitles in local indigenous languages such as Swahili, creating shared cultural experiences.
Yet, this cultural fusion raises critical questions: Does culture bridge identity gaps or reinforce separateness? Research on South Asian communities in Kenya reveals ongoing negotiations between maintaining cultural traditions and integrating into broader East African society. Younger generations of South Asians born in Kenya, Uganda, or Tanzania, increasingly articulate their ‘East African-ness’, especially through linguistic markers like adopting the Swahili language and local slang in conversations or videos on platforms like TikTok. Despite this, they often navigate persistent perceptions of otherness, particularly from older generations.
The tensions are multifaceted. East African South Asian communities are sometimes perceived as privileged and exclusive due to business dominance and what critics describe as insular communities in neighbourhoods they almost exclusively populate. The trade successes that established the historical position of South Asians in East Africa have persisted to the present day. In Tanzania for example, businesses owned by African nationals of Asian, Caucasian, or Middle Eastern descent constitute 30% of firms in the formal private sector, but control more than 80% of the value added in industry. In addition to this, the tendency for these businesses to remain within family and community networks creates a sense of exclusivity that stokes resentment among other Tanzanians. These perceptions reflect complex dynamics where wealth and business visibility coexist with political scapegoating and racial exclusion.
The marks of how South Asians navigate their East Africa identity are varied: citizenship, language choices – Swahili or English versus Gujarati or Hindi –, and religious affiliations – Hindu, Muslim, Sikh, Christian – all play roles in identity formation. Studies indicate that belonging is constantly negotiated rather than given, with each generation redefining what it means to be both South Asian and East African. Kenya officially recognising citizens of Asian descent as the ‘44th tribe’ of the nation despite possibly being a purely symbolic gesture, still exemplifies a step towards integration and acceptance.
The diaspora perspective adds another layer of complexity. In the UK specifically, South Asians from East Africa are known as ‘twice migrants’, thus juggling African, South Asian and British identities. This probes an exploration of how African identity can expand to include such unique backgrounds: simultaneously rooted to East Africa while being twice removed. The diaspora experience of South Asian East Africans epitomizes how globalization and increased interconnectedness are catalysing more complex understandings of identity. Social media has become crucial in these negotiations, allowing younger generations to connect with others sharing similar experiences and platform meaningful conversations.
Global Representation
Zohran Mamdani, notably, brings this discussion to the forefront. As a self-identified African-Indian with Ugandan roots, he embodies the very tensions that define South Asian belonging in East Africa while simultaneously exposing deeper truths about who gets to represent the region on the global stage, and crucially, how. Like many East Africans with South Asian heritage, Mamdani’s claims to both identities have been contested. His visibility, however, especially following his recent mayoral victory in New York, will likely bring an even greater awareness to the unique historical connection between South Asia and East Africa.
The tension extends beyond individual representation to broader questions of regional integration. Mamdani's political success in America is groundbreaking in terms of advancing representation in politics, however it also demonstrates the privilege South Asians in East Africa tend to have, through passport power and access to networks that facilitate "twice migrant" journeys and global visibility. Colonial legacies continue to shape these dynamics, creating hierarchies where certain forms of East African identity gain international currency while others remain marginalized.
Conclusion
The unresolved question remains: Can East African identity expand to fully include its diasporic heritages? The answer may determine whether the region can build truly inclusive societies that celebrate rather than merely tolerate diversity.
Moving forward, embracing hybridity and multiculturalism may be essential for East Africa's future cohesion. The South Asian experience offers lessons about navigating complex identities while maintaining cultural distinctiveness. Rather than viewing this as a challenge to authentic East African identity, it might be seen as an opportunity to model inclusive belonging for an increasingly interconnected world.
The story of South Asians in East Africa is ultimately a story about complex colonial legacies, the fluidity of identity and the possibility of belonging to multiple places simultaneously. As globalization continues to impact our ideas of identity and culture, younger generations may be creating new models of identity that transcend traditional boundaries. Models that could inform not just East African development, but global conversations about diaspora, belonging, and home.
