the Sahara", and "sub-Saharan Africa." North Africa has been conceptually "Orientalized" and separated from sub-Saharan Africa. While its historic development has occurred within a longer time frame, the epistemic development (e.g., form, content) of the present-day racialized conceptual separation of Africa came as a result of the Berlin Conference and the Scramble for Africa. In African and Berber literary studies, scholarship has remained largely separate from one another. The conceptual separation of Africa in these studies may be due to how editing policies of studies in the Anglophone and Francophone world are affected by the international politics of the Anglophone and Francophone world. While studies in the Anglophone world have more clearly followed the trend of the conceptual separation of Africa, the Francophone world has been more nuanced, which may stem from imperial policies relating to French colonialism in North Africa and sub-Saharan Africa. As the study of North Africa has largely been initiated by the Arabophone and Francophone world, denial of the Arabic language having become Africanized throughout the centuries it has been present in Africa has shown that the conceptual separation of Africa remains pervasive in the Francophone world; this denial may stem from historic development of the characterization of an Islamic Arabia existing as a diametric binary to Europe. Among studies in the Francophone world, ties between North Africa and sub-Saharan Africa have been denied or downplayed, while the ties (e.g., religious, cultural) between the regions and peoples (e.g., Arab language and literature with Berber language and literature) of the Middle East and North Africa have been established by diminishing the differences between the two and selectively focusing on the similarities between the two. In the Francophone world, construction of racialized regions, such as Black Africa (sub-Saharan Africans) and White Africa (North Africans, e.g., Berbers and Arabs), has also developed. Despite having invoked and utilized identities in reference to the racialized conceptualizations of Africa (e.g., North Africa, Sub-Saharan Africa) to oppose imposed identities, Berbers have invoked North African identity to oppose Arabized and Islamicized identities, and sub-Saharan Africans (e.g., Negritude, Black Consciousness) and the African diaspora (e.g., Black is Beautiful) have invoked and utilized black identity to oppose colonialism and racism. While Berber studies has largely sought to be establish ties between Berbers and North Africa with Arabs and the Middle East, Merolla (2017) indicated that efforts to establish ties between Berbers and North Africa with sub-Saharan