Pan-Bahianism

The flag of the Congress of Bahian States, which uses the Pan-Bahian colours and the Torch and Fist, symbols of Pan-Bahianism.

Pan-Bahianism is a political movement which promotes the independence of the Bahian subcontinent and encourages solidarity amongst both Bahian nations and all Bahian peoples and people of Bahian descent across the world.

Pan-Bahianism is simultaneously regarded as a political, economic and cultural project, with the eventual goal of the creation of a singular Bahian community united upon the principles of common ancestry, common struggles and a common destiny inexorably linked to the complete emancipation of the entire subcontinent from foreign control. Originally, this took the form of colonialism, but in the modern era has been expanded to economic, cultural and political hegemony. As a political movement, the internal currents of Pan-Bahianism have historically been highly diverse and while Socialism as advocated by Izibongo Ngonidzashe in Rwizikuru, Fuad Onika in Mabifia and Gawon Rabiu in Wale has historically been the most associated with the goals, it encompasses ideological currents. These internal divisions have been one of the principal obstructions to Pan-Bahianism, rendering institutions such as the Congress of Bahian States all but useless.

Pan-Bahianism first emerged in political discourse at the start of the 20th century, as a part of the increased awareness of a national conscience within Euclean-colonised Bahia. While first mooted as a purely scholastic goal by authors such as Baptiste Muusu and INSERT DUDE HERE, the formation of the Pan-Bahian Democratic Party in COUNTRY in 1902 and the Conference for the Promotion of the Pan-Bahian Idea began to promote the ideology in a serious manner. With decolonisation, Pan-Bahianism played a key role in the ideological motivations of many key political groups in the newly-formed nations, with leaders such as Fuad Onika being fervent proponents of the goal. The formation of the Congress of Bahian States was seen as an early step towards Bahian unity, though political divisions soon stopped progress. In the modern era, Pan-Bahianism remains a highly relevant political goal with influence in the political, economic and literary spheres of both Bahia and areas with large Bahian diasporic populations.

Modern Pan-Bahianism

In Bahia

In Asase Lewa

Pan-Bahianism officially remains a core part of the ideology of the Asalewan Section of the Workers' International and the Asalewan state. The state and Section continue to sponsor left-wing Pan-Bahian movements, and Pan-Bahianism Day, celebrated on the anniversary of the Confference for the Promotion of the Pan-Bahian Idea on May 13, is an important public holiday in Asase Lewa, celebrated by mass rallies and burning effigies of historic geopolitical opponents blamed for Bahian colonialism and the collapse of the United Bahian Republic, especially colonial-era Estmerish leaders or Izibongo Ngonidzashe.

Currently, the Section and Asalewan state officially views the collapse of the United Bahian Republic as having been inevitable due to "the continuing survival of the aristocracy and bourgeoisie, and according tribalism and bourgeois nationalism" in the Bahian socialist states in the United Bahian Republic that did not center class struggle in domestic policies. Therefore, it regards Councilist revolution throughout Bahia as a necessary precondition for forming a successful pan-Bahian state. Many scholars have interpreted this doctrine as a tacit admission that Pan-Bahianism is no longer a core part of Asalewan foreign policy, with the country instead focusing primarily on deepening ties with other socialist countries, especially the countries of the Brown Sea Community.

In Rwizikuru

Since the collapse of the United Bahian Republic in 1965, and Rwizikuru's defeat in the Mabifian-Rwizikuran War and the Garamburan Independence War in 1969, the role of Pan-Bahianism in Rwizikuru has greatly diminished. While during the 1970s, under Izibongo Ngonidzashe, Rwizikuru continued to pay lip service to the concept of Pan-Bahianism, due to the poor relations with Mabifia and Garambura, it ceased to play a major role in Pan-Bahian ideology.

After the death of Izibongo Ngonidzashe, and the accession of Kupakwashe Ngonidzashe, the role of Pan-Bahianism decreased, especially after the attempted coup d'etat in 1981 led by Fred Ngonidzashe and his two youngest sons. With the failure of the coup, Pan-Bahian ideology had began to fall out of favour by the government.

Despite this setback, when relations with Garambura were restored in 1979, Kupakwashe Ngonidzashe justified it along Pan-Bahian lines, saying that "it is of the utmost importance to work together with our brothers in Bahia."

However, from the late 1980s, through the early 2000s, Pan-Bahianism played very little role in Rwizikuran policy, as it was more focused on internal development. It was only in the mid-2000s that Pan-Bahianism started to emerge again, with plans to develop a second motorway from Port Fitzhubert to the border with Habasha.

Economically, Rwizikuru is pursuing ties with Habasha and Garambura, albeit on a "nation-to-nation" basis, as opposed to a Pan-Bahian approach, and is connected by rail to these two countries. However, relations with Mabifia are still cold due to the lingering effects of the Mabifian-Rwizikuran War.