亚洲——以苏伊士运河和乌拉尔山脉、高加索山脉、里海、黑海为边界分别隔开非洲与欧洲，在地理上很容易得以清晰描述。然而亚洲从来不仅仅是一个地缘与人文概念，还是一个时间概念。

　　什么是亚洲时间?

　　在很长的历史时期中，“亚洲”意味着民族关系含混、专制主义、非民族国家的、前现代的、无历史的等与“世界时间”相反的一系列”时间停滞”的社会特征。但是，从历史的角度来看，不仅亚洲的地理版图是伴随着近代欧洲殖民主义的地理不断扩张才逐渐形成的，作为概念的“亚洲”及其“时间”也并不来源于自身内部，而是一个以“世界时间”为基准的观念。从时间史上看，19世纪以前，亚洲人对自身归属亚洲的概念是模糊不清的，甚至在有了亚洲的观念以后，并不热心于此认同。“亚洲”及其“时间”与其说描述了自身，不如说是欧洲或西方对不同时间和空间的定义，是一种用于肯定和区别自身的一系列设定。

　　一方面，十八、十九世纪，历史语言学、种族理论和近代地理学等现代知识体系的出现，为欧洲和欧洲人的自我意识提供了知识的支持和论述;另一方面，16世纪以降，随着资本主义生产方式的发展，开始以西北欧为中心，形成世界性经济体系，即资本主义的世界经济体。资本主义从一开始就不是在单个国家内孤立地出现的，而是作为一个世界性的体系出现的，它是以世界范围内的劳动分工为基础而建立的，必然制造着世界中心和边缘、先进(时间)和落后(时间)的划分。欧洲近代资本主义既是欧洲社会内部生产关系变动的结果，也是在与亚洲的关系中诞生的。因此，代表着先进的文明的“世界”时间与落后的“亚洲”时间都是同一知识和经济建构过程的产物。

　　在与世界时间的对比中建立起来，作为衍生性的亚洲时间话语，为欧洲知识分子、亚洲革命者和改革者以及历史学家提供了描述世界历史和亚洲社会，制定革命与改革方略、以及勾画亚洲的过去与未来提供了基本的框架。西方殖民者和亚洲革命者制定他们的截然相反的历史蓝图，却使用着相近的叙述框架。这个框架的三个中心主题和关键概念是帝国、民族——国家和资本主义(市场经济)。

　　从十九世纪至今，几乎所有的亚洲及其时间话语都与这三个中心主题和关键概念发生着这样的或那样的联系。但是这一内在于欧洲现代性的普遍主义叙述中的亚洲时间话语，简化和忽略着亚洲内部的高度分化——不仅文化、宗教和习俗复杂多样性，各个国家和民族的现代化进程和社会体制上也都有差异，很难构成一个整体性的”时间”和“区域";同时，在欧洲的对比框架和话语体系中，亚洲内部的差异性、特殊性以及历史和传统不可能得到充分表达或恰切描述。

　　从19世纪以来长达200多年的历史过程中，随着亚洲的形成及其自治、民族独立，再到亚洲经济与贸易的自身发展，形成了国际政治上的地位与作用，亚洲时间开始逐步从世界时间被动的设置转变到本土自我时间的确立和认同。这是亚洲知识界的集体自觉，构成了文化上的“亚洲革命”。亚洲几代知识分子从“寻找亚洲”作为开端，到尝试界定亚洲，进而发现亚洲内部不同的“亚洲时间”的历史与现实。

　　但是，今天亚洲时间最核心的问题是：“亚洲时间”本身就是个悖论，没有世界时间就没有亚洲时间，但亚洲时间的主体性又建立在反世界时间、去西方时间的基础上。从今天亚洲的现状与发展趋势看，亚洲内部本身已形成了紧张的现实。亚洲人今天有勇气来讨论“亚洲时间”的问题就意味着面临冲突、矛盾及挑衅。正因为如此，“亚洲时间”是产于“亚洲重塑时间”的主体意志基础上的追问与实践。可以说，亚洲正在进入一个重新拨动时针的时代。

　　“亚洲时间”对于我们来说是什么?

　　新的亚洲时间认识和想象、对亚洲主体性的探求，会深入内部具体性、历史与现实，植根于我们对各自社会的新的自我认识之中，并不以建构内在整体性为目的。亚洲及其时间概念从来就不是一种自我规定，而是与世界(欧洲、西方)及其时间不断地发生互动的结果，所以，对世界时间的质疑目的不在于确立于一种所谓的相反的(亚洲)时间，而是要破除那种自我中心的、排他主义的和扩张主义的支配逻辑。我们需要在一种广泛的全球联系之中展开亚洲时间论述和区域时间实践—既从其他区域时间的视野出发来发展亚洲时间的论述，也通过展开亚洲时间视野来重新理解新的世界时间。

　　新的亚洲时间认识和想象，不是止于了解亚洲，不旨在建立事无巨细、琐碎的亚洲学，或努力发明独异于欧洲的所谓的亚洲性，其目标不在亚洲内部，而是以亚洲时间为方法。这意味着，不是用世界时间的基准来审量亚洲时间，而是把亚洲时间视为构成世界时间的要素之一。在多元性、体系性的视角下，把世界时间和亚洲时间同时相对化，把我们的知识结构和观念悬置、历史化，既有超越民族国家、抗拒新自由主义帝国的视野，又不对保护性的主权范畴进行简单否定，而是在当代全球主义和民族主义相并而行的情境中，探讨“亚洲时间”所蕴含的可能性。

　　所谓亚洲时间，意味着对亚洲的想象指向世界之创造本身。亚洲想象历史地包含了对于殖民主义和资本主义现代性的批判性思考，既是对于西方中心主义的批判，更是对资本主义发展及其危机的应对和思考。所以，今天提出来的“亚洲时间”不仅是亚洲的问题，而且是”世界时间"的问题。对"亚洲时间"的再思考既是对十九世纪欧洲"世界时间"的重构，也是突破二十一世纪"新帝国"秩序及其逻辑的尝试。

　　我们的思考

　　贯穿多个世纪的运动和流动性所产生的跨文化交流和各种文化之间的互动，影响和构成着今天“亚洲时间”的概念，并使其在今天的崭新现实中得以重新连接建构。当下，中国提出了“一带一路”(the Silk Road Economic Belt and the 21st—Century Maritime Silk Road，简称 the Belt and Road)的构想，这是贯穿亚欧非大陆，依托国际大通道，以沿线中心城市为支撑、以经贸产业园区为合作平台，囊括了“一带一路”经济发展潜力巨大的广大腹地国家，连接起东亚经济圈与欧洲经济圈这活跃的两极。沿线各国发展的对接与耦合、区域内市场潜力的挖掘、经济投资与消费的巨大需求、沿线各国文化和各民族文化的互鉴与交融，都使得“亚洲时间”的含义被推向一个政治互信、经济融合、文化包容的新型架构之中。

　　同时，亚洲的经济仍然以空前的增长速度膨胀，全球的重心正转向亚洲，它已成为本世纪的新震源。此时，亚洲基础设施投资银行(Asian Infrastructure Investment Bank)的建立与推进又为这一新震源注入了强劲的新动力，对推动亚洲基础设施的投资与亚洲经济的增长、弥补亚洲发展中国家在基础设施投资领域存在的巨大缺口、减少亚洲区内资金外流、增强全球经济的稳定性均具有深远意义和影响。亚洲基础设施投资银行不仅仅是“修桥”、“造路”的机构，更是构建亚洲金融新地位、增强亚洲的国际经济话语权与引发改变国际经济新格局的强劲引擎。

　　在这样的理解框架下，我们应如何重新思考这片大陆的复杂性并将其进一步问题化?如何包含它的多样性，避免本质化定义的风险?我们又应该怎样界定它的区域时间、多种族分化、语言以及颇具争议的历史?我们是否可以接受和传达多元而矛盾的观点?首届亚洲双年展为此提供了切入点，我们试图从实际的层面触摸“亚洲时间”，因此，“亚洲时间”的策展思路是探索起源于丝绸之路的各种贸易历史;殖民与后殖民事件;古代和现代的移民和侨民线路，并带出相关研究——古代丝绸之路与当下贸易和交流新路线之间的关系。在探讨和了解亚洲的复杂性问题上，我们尝试以历史、地区、民族国家及其宗教多种视角作为观察点，这包括：侨民的文化和流散的生活;唐人街、小印度、泰国城是如何构建“家”的文化;“外国人”与“移民”的社区;悠久的宗教交流历史和先进的文化等。这些都将协助我们来理解、触摸“亚洲时间”。

　　由此，在时间、空间、经济、政治还有文化力量的潜在紧张局势中，连绵不断的亚洲再次协商与联结，并主动携起整个世界，绘制出一幅具有前瞻性、多样性和丰富性的新地图，更新着“亚洲时间”内涵，其实质就是更新了“世界时间”。当人们面对着“时间更新”的现实，“亚洲时间”的必然性、世界性和未来性，则呼之欲出。

　　广州作为一个主要的贸易港口，以其坚实的政治、经济和文化基础在南中国扮演着重要角色。鉴于广州的历史和当前的战略地位，本次展览以其“海上丝绸之路”的历史作为出发点，同时这座城市的参与性还通过多种形式得到体现。展览的理念与语言是开放的，以更流畅和直观的方式为本地的观众提供一个十分重要的文化讨论与艺术实验场，更有助于所有关心亚洲、关心世界的我们从不同但非常有价值的角度来研究当代亚洲。

　　Asia Time

　　Zhang Qing

　　Asia can be a clear geographical concept. Asia is separated from Europe and Africa by the Suez Canal, the Ural Mountains, the Caucasus, the Caspian Sea and the Black Sea. Yet it is much more than a geopolitical and human concept. It is also concept of time.

　　What is Asia Time?

　　For a long historical period, the idea "Asia" meant complex ethnic relations, despotism, non—nation—state, pre—modern, etc. Contrary to the "World Time,” the Asia Time was in stagnation. However, from a historical point of view, the geographical territory of Asia shaped by modern European colonialism and geographical expansion, the idea of “Asia” and “time” does not come from within. It is based on the benchmark of "World Time.” Before the 19th century, the Asian people's idea of identity was ambiguous and no one was enthusiastic about this recognition. "Asia" and "time" don't describe themselves. It is actually the European and Western definitions of different time and space and a series of self affirmation and distinction.

　　On the one hand, in the 18th and 19th centuries, historical linguistics and racial theories of modern geography enmerged and provided intellectual support and discussion for European self—awareness. On the other hand, in the 16th century, with the development of the capitalist mode of production, Northwest Europe became the centre and shaped the global economic system, a capitalist world economy. From the beginning, capitalism was not isolated within a single country, it emerged as a worldwide system based on the world—wide division of labour. Therefore it created the centre and edges of the world and division of advanced and backward time. European modern capitalism stemmed from the changes in social relations in Europe and its relationship with Asia. Therefore World Time (modern and advanced civilisation) and Asia Time are products of knowledge and economic projects.

　　In contrast with World Time, Asia Time provides a strategy for revolution and interprets world history and Asian society for European intellectuals, Asian revolutionaries and reformers as well as historians. It is also the basic framework to outline the past and the future of Asia. The Western colonizers and Asian revolutionaries developed opposite historical blueprints but adopted similar narrative frameworks. Three central themes are key to the framework: the empire, the nation—state and capitalism (market economy).

　　From the 19th century to the present, almost all the discourse about Asia has been somewhat related to the three themes. Yet this expression, originated from European modernity and Asian universalism, simplified and ignored the high differentiation within Asia, not only the cultural and religious diversity and complex customs. Each country and ethnic group is different in modernisation and social institutions. It is difficult to shape a holistic "time" and “region.” Compared to the European framework and discourse system, the internal differences in Asia in history and tradition cannot be fully expressed or aptly described.

　　Since the 19th century, Asia has taken shape, sought its autonomy and national independence, Asia's own economic development and trade flourished and Asia got its own status and role in international politics. Asia Time changed from the passive setting of World Time to the establishment of self and identity. This is the collective consciousness of the Asian intelligentsia and can be regarded as an "Asian revolution” in culture. The generations of intellectuals started from “Searching for Asia,” tried to define Asia and found a different history and reality within "Asia time.”

　　The core problem today is Asia Time is in itself a paradox. There is no Asia Time without World Time. Yet the subjectivity of Asia Time relies on anti—World Time. In the current situation and development trend in Asia, Asia has become a tense reality. The fact that the Asians have the courage to discuss "Asia time" means they are facing problems of conflict, contradiction and provocation. Asia Time is a question and practice of “reshaping Asia Time.” We can say that Asia is now setting the clock.

　　What does Asia Time mean for us?

　　The recognition and imagination of the new Asia Time and the search for Asian subjectivity will focus on specific matters, history and reality. This is rooted in our new self—awareness of the society instead of building internal integrity. Asia Time has never been self—imposed. It is the interaction with the rest of the world (Europe and the West). So the question for World Time does not intend to establish a so—called reverse (Asian) time, but to get rid of the self—centered, exclusive logic domination and expansionism. We need a broad global discussion and practice of Asia Time. We can discuss it from the perspective of other regional time zones and re—understand World Time from the vision of Asia Time.

　　The new understanding and imagination of Asia Time goes beyond the understanding of Asia. It is not intended to build all—mannered and trivial Asian studies or try to invent so—called independence of Asia different from Europe. Its target is not within Asia, but using the Asia Time as a method. This means that Asia Time is not a reference to the World Time. Instead, Asia Time will be part of World Time. From a diversified and systematic perspective, World Time and Asia Time are relativized. Our knowledge structure and ideas are suspended. The perspective transcends the nation—state, resists the neo—liberal vision of the empire and does not deny the protection of sovereignty. As globalism and nationalism continue, we explore the possibility of Asia Time.

　　So—called Asia Time means that the imagination of Asia points to the creation of the world. The Asian imaginations include critical thinking for colonialism and capitalist modernity critical thinking. It is a critique to the Western centrism and reflections on responding to capitalist development and crisis. When we bring up the idea of the Asia Time today we are actually thinking about World Time. It is rethinking about Asia Time as well as World Time from 19th century Europe. It is also an attempt to break the 21st century “new empires” order.

　　Our Thoughts

　　The mobility over the centuries has brought up cross—cultural exchange and interactions. They are shaping the idea of Asia Time today and reconnect construction in today's reality. China put forward the Silk Road Economic Belt and the 21st—Century Maritime Silk Road (referred to as the Belt and Road) vision. The initiative went throughout Asia, Europe and Africa, relied on the international channels and was supported by the central cities and economic and trade cooperation industrial parks. Belt and Road includes the majority of the hinterland countries with huge potential and connects the East Asian Economic Circle and European economic circles. The national development of the countries, the tapping of market potential, the huge economic investment and consumption demand, the national and cultural mutual learning and integration have put "Asia Time" to a new structure based on political trust, economic integration and cultural inclusion.

　　Asia's economy is still expanding at an unprecedented rate. The global center is pivoting to Asia and it has become the new focal point of the century. The Asian Infrastructure Investment Bank has injected a new source of vitality to the promotion of Asian infrastructure investment and economic growth in Asia, will fill

　　up the developing countries's infrastructure, reduce the outflow of funds in Asia and enhance the stability of the global economy. The impact is far—reaching. The Asian Infrastructure Investment Bank does not just build bridges and roads. It will be a strong engine to reshape the Asian financial layout, enhance Asia's role in the world and change the pattern of international economics.

　　In this framework, how should we rethink the complexity of this continent and ask further questions? How to avoid the risk of defining its diversity? How should we define its regional time, multi—ethnic differentiation, language and controversial history? Can we accept and convey diverse and conflicting views? The first Asian Biennale aimed to provide a starting point. We tried to touch upon "Asia Time" from a practical level. So the curatorial idea is to explore the origins of the Silk Road in the history of trade, the colonial and post colonial events, the ancient and modern immigrant and expatriate routes and the relevant studies: the relationship between the ancient Silk Road trade and the modern routes. To understand the complexity of Asia, we tried to observe from history, regional, ethnic, religious and national perspectives, including the culture and diaspora of the living nationals, the culture of family in Chinatown, Little India, Thai Town, the "foreigners" and "immigrants" communities and the history of religious exchange and advanced culture. These will help us to understand and touch upon "Asia Time."

　　In the tensions of time, space, economy, politics, and cultural forces, Asia created a forward—looking and rich new map with the rest of the world and updated Asia Time. Essentially World Time is updated. As people face the "time update,” the inevitability of Asia Time and the future of the world are ready to come out.

　　As a major trading port, Guangzhou plays an important role in South China because of its solid political, economic and cultural base. Given the history and current strategic position of Guangzhou, this exhibition starts from the history of the"Maritime Silk Road” and reflects the participation of the city. The ideas and language are open—minded and provide cultural discussions and artistic experiments in a direct way. They will help everyone who cares about Asia and the world to study modern Asia from a different but very valuable perspective.