"When I arrived in the Congo in 1948, my very first job was to go around and distribute medals to the village chiefs who had gathered rubber for the government during the Second World War. You know they made everyone go back into the forest then, and tap wild rubber. I had to give decorations to about a hundred chiefs. I had a corporal and six or seven soldiers who went to all the villages with me. The corporal, he said to me, 'The rubber this time, that was nothing. But the first time, that was terrible.' Only thirty years later did I understand what he was talking about."
***
In all of Africa, the colonizers wrote the school textbooks; together with widespread book-banning and press censorship, this accomplished the act of forgetting for the written record. In the Congo, throughout the half-century of Belgian rule that followed Leopold's death, textbooks for Africans praised Leopold and his works as lavishly as Soviet schoolbooks praised Lenin. For example, a 1959 text for young Congolese soldiers studying to become NCOs in the Force Publique explained that history "reveals how the Belgians, by acts of heroism, managed to create this immense territory." Fighting the "Arab" slavers, "in three years of sacrifice, perseverance and steadfast endurance, they brilliantly completed the most humanitarian campaign of the century, liberating the decimated and exploited peoples of this part of Africa." As for critics, who go unnamed: "The criticisms emitted in the course of defamatory campaigns undertaken by jealous foreigners ... were shown to amount to nothing."
This officially decreed forgetting could not, of course, reach all the way to the villages, where there remains some lore about the rubber terror. But even that collective memory today is more scanty than one would expect. A handful of dedicated anthropologists have helped find and preserve these memories—often a fragmentary local legend about an extraordinarily cruel person from the period remembered as la guerre du Blanc [the white man's war], or, in the Mongo language, lokeli, "the overwhelming." Sometimes, in conjunction with information gathered by witnesses like Casement or the missionaries, the villain of legend can be identified as a district commissioner or rubber-company agent or a chief who collaborated with the conquerors. Sometimes the period of terror is stamped into the language itself. In the Mongo tongue, "to send someone to harvest rubber" is an idiom meaning "to tyrannize."
Relatively little collective memory of the rubber era has survived in rural Africa, because oral tradition is usually a matter of remembering kings, dynasties, victories in battle. And those dynasties which have survived almost always did so by collaborating with the colonial rulers. As Jan Vansina observes in his history of the Kuba people: "No account of those events [the Leopold-era rubber slavery] appeared in the dynastic traditions. The rulers who had benefited from the system were not about to commit this to official memory." In the cities, where many Congolese now live, the process of rapid urbanization itself has brought drastic upheaval. For example, what was, just over a hundred years ago, the small village of Kinshasa is today a sprawling, chaotic metropolis of some seven million people, many of them recently arrived from rural areas in a desperate search for work. Such changes have strained and loosened the connecting links by which lore is passed from one generation to another. Traditional cultures have been much weakened, and disappearing with them is the very memory of the forces that first shattered them.
***
Decades after Leopold's death a curious legend developed in the Congo. The king, it was believed, had not died at all but had come to live in his former colony. He had been transformed into a Catholic bishop, Jean-Félix de Hemptinne, an autocratic nobleman who long wielded great political influence in the Congo. (The legend was clearly sparked by de Hemptinne's large white beard and figure, which were of Leopoldian dimensions.) De Hemptinne was Leopold reincarnated, it was said, or maybe he was the king's illegitimate son, and in this role he was a shadowy figure behind the scenes at pivotal moments, ordering the police to fire on striking mineworkers in one notorious episode, ordering a judge to be tough on an accused prisoner in another.
It needed no reincarnation, however, for Leopold to leave his mark. History lies heavy on Africa: the long decades of colonialism, several hundred years of the Atlantic and Arab world slave trade, and—all too often ignored—countless centuries of indigenous slavery before that. From the colonial era, the major legacy Europe left to Africa was not democracy as it is practiced today in countries like England, France, and Belgium; it was authoritarian rule and plunder. On the whole continent, perhaps no nation has had a harder time than the Congo in emerging from the shadow of its past.
When independence finally came to the Congo, the country fared badly. Like most other colonial powers in Africa, Belgium was taken by surprise by the demand for self-rule that swept across the continent in the 1950s, igniting mass demonstrations in Leopoldville in 1959 that were bloodily suppressed by the Force Publique. Until then, Leopold's heirs had thought independence might come, but decades hence. Some Africans were being trained for that distant day; but when pressure grew and independence came in 1960, in the entire territory there were fewer than thirty African university graduates. There were no Congolese army officers, engineers, agronomists, or physicians. The colony's administration had made few other steps toward a Congo run by its own people: of some five thousand management-level positions in the civil service, only three were filled by Africans.
King Baudouin of Belgium arrived in Leopoldville to grant, officially and patronizingly, the Congo its freedom. He said, "It is now up to you, gentlemen, to show that you are worthy of our confidence." An angry, impromptu speech in reply by Patrice Lumumba caught the world's attention. Barely a month earlier, an election had made Lumumba a coalition-government prime minister. It was the first democratic national election the territory had ever had. In substance if not form, it would be, for more than four decades, the last. Lumumba believed that political independence was not enough to free Africa from its colonial past; the continent must also cease to be an economic colony of Europe. His speeches set off immediate alarm signals in Western capitals. Belgian, British, and American corporations by now had vast investments in the Congo, which was rich in copper, cobalt, diamonds, gold, tin, manganese, and zinc. An inspired orator whose voice was rapidly carrying beyond his country's borders, Lumumba was a mercurial and charismatic figure. His message, Western governments feared, was contagious. Moreover, he could not be bought. Finding no sympathy in the West, he asked for help from the Soviet Union. Anathema to American and European capital, he became a leader whose days were numbered. Less than two months after being named the Congo's first democratically chosen prime minister, a U.S. National Security Council subcommittee on covert operations, which included CIA director Allen Dulles, authorized his assassination. Richard Bissell, CIA operations chief at the time, later said, "The President [Dwight D. Eisenhower]...regarded Lumumba as I did and a lot of other people did: as a mad dog ... and he wanted the problem dealt with." In a key meeting, another official who was there recalled, Eisenhower clearly told CIA chief Dulles "that Lumumba should be eliminated."
Alternatives for dealing with "the problem" were considered, among them poison (a supply of which was sent to the CIA station chief in Leopoldville), a high-powered rifle, and free-lance hit men. But it proved hard to get close enough to Lumumba to use these, so, instead, the CIA and Belgians still working in the Congo's army and police supported anti-Lumumba factions in the Congo government, confident that they would do the job. After being arrested and repeatedly beaten, the prime minister was secretly shot in Elizabethville in January 1961. Covertly urged on by their own government, a Belgian pilot flew the plane that took him there and a Belgian officer commanded the firing squad. Two Belgians then cut up his body and dissolved it in acid, to leave no martyr's grave. We cannot know whether, had he survived, Lumumba would have stayed true to the hopes he embodied for so many people in Africa. But the United States and Belgium saw to it that he never had a chance.
The key figure in the Congolese forces that
arranged Lumumba's murder was a young man named Joseph Désiré Mobutu, then chief of staff of the army and a former NCO in the old colonial Force Publique. Early on, the Western powers had spotted Mobutu as someone who would look out for their interests. He had received cash payments from the local CIA man and Western military attachés while Lumumba's murder was being planned. Wearing dark glasses and his general's uniform with gold braid and a sword, he later met President Kennedy at the White House in 1963. Kennedy gave him an airplane for his personal use—and the great forgetting a U.S. Air Force crew to fly it for him. With United States encouragement, Mobutu staged a coup in 1965 that made him the country's dictator. And in that position he remained for more than thirty years.
Further U.S. military aid helped Mobutu repel several attempts to overthrow him. Some of his political enemies he ordered tortured and killed; some he co-opted into his ruling circles; others he forced into exile. The United States gave him well over a billion dollars in civilian and military aid during the three decades of his rule; European powers—especially France—contributed more. For its heavy investment, the United States and its allies got a regime that was reliably anti-Communist and a secure staging area for CIA and French military operations, but Mobutu brought his country little except a change of name, in 1971, to Zaire.
Government-owned media began referring to Mobutu variously as the Guide, the Father of the Nation, the Helmsman, and the Messiah. With American and European approval, the country's wealth flowed mainly into the pockets of the Messiah and foreign mining companies. Mobutu's loyalty to his Western backers made him a popular visitor to Washington, where he shrewdly abandoned his military uniform for civilian dress, a carved ebony cane, and a trademark African-looking leopard-skin hat that had actually been made by an elegant Paris milliner. Ronald Reagan received him at the White House several times, praising him as "a voice of good sense and good will." George H. W Bush greeted him as "one of our most valued friends." He added, "I was honored to invite President Mobutu to be the first African head of state to come to the United States for an official visit during my presidency."
Mobutu and his entourage helped themselves to state revenue so freely that the Congolese government ceased to function. When he ran out of money to pay the army and other state workers in 1993, he printed up a new kind of currency. Because shopkeepers would not accept it, soldiers rioted, looting shops, government buildings, and private homes. Hundreds of people were killed. For years, garbage piled up in heaps, uncollected. A few foreign airlines continued to stop in the country, but they avoided leaving their planes overnight; insurance would not cover it. Government support of schools and hospitals dwindled to almost nothing. The U.S. embassy advised its staff in the capital not to unlock car doors or roll down windows when stopped by police at roadblocks: they should show their papers through the window only, lest their wallets be taken.
Before Mobutu was overthrown, in 1997, his thirty-two years in power had made him one of the world's richest men; his personal wealth at its peak was estimated at $4 billion. He spent much of his time on his yacht, on the river at Kinshasa, formerly Leopoldville. One of the big lakes he renamed Lake Mobutu Sese Seko. He acquired palatial homes in France, Belgium, Portugal, Spain, Switzerland, and elsewhere. He made no distinction between state assets and his own; in a single year, he dispatched a state-owned jet airliner thirty-two times to Venezuela to ferry five thousand long-haired sheep to his ranch at Gbadolite; while his yacht was being renovated in 1987, he simply took over the most comfortable of the few remaining passenger boats still operating on the river system. And he demanded, and got, a piece of the action in almost every major corporation operating in the country.
It is an oversimplification to blame Africa's troubles today entirely on European imperialism; history is far more complicated. And yet, consider Mobutu again. Aside from the color of his skin, there were few ways in which he did not resemble the monarch who governed the same territory a hundred years earlier. His one-man rule. His great wealth taken from the land. His naming a lake after himself. His yacht. His appropriation of state possessions as his own. His huge shareholdings in private corporations doing business in his territory. Just as Leopold, using his privately controlled state, shared most of his rubber profits with no one, so Mobutu acquired his personal group of gold mines—and a rubber plantation. Mobutu's habit of printing more money when he needed it resembled nothing so much as Leopold's printing of Congo bonds.
"Those who are conquered," wrote the philosopher Ibn Khaldun in the fourteenth century, "always want to imitate the conqueror in his main characteristics—in his clothing, his crafts, and in all his distinctive traits and customs." Mobutu's luxurious Villa del Mare, a pink-and-white marble colonnaded château at Roquebrune-Cap-Martin on the French Riviera, complete with indoor and outdoor swimming pools, gold-fitted bathrooms, and heliport, lay a mere dozen miles down the coast from the estates Leopold once owned at Cap Ferrat. From one cape you can see the other.
***
What epitaph can we write for the movement that worked so hard for justice in the Congo a hundred years ago?
The Congo reform movement had two achievements that lasted far beyond its own time. First, through the efforts of E. D. Morel, Roger Casement, and equally brave but lesser-known figures like George Washington Williams, William Sheppard, and Hezekiah Andrew Shanu, it put a remarkable amount of information on the historical record. And there it remains, despite the strenuous efforts of Leopold and his admirers, then and now, to burn it, to ignore it, to distort it with mythologizing. That record of truth matters, especially for a continent whose history is otherwise so filled with silences.
The movement's other great achievement is this. Among its supporters, it kept alive a tradition, a way of seeing the world, a human capacity for outrage at pain inflicted on another human being, no matter whether that pain is inflicted on someone of another color, in another country, at another end of the earth.
When the Congo reformers spoke at hundreds of mass meetings throughout Britain and the United States, they showed slides: photographs of adults and children with their hands cut off, forced laborers at work as porters, a devastated village. LANTERN LECTURE ON THE CONGO ATROCITIES, read an advertisement. "60 excellent Photographic Lantern Slides from Photographs taken by Mrs. Harris, late of Baringa, Congo Free State. Descriptive lecture, revised by the Rev. J. H. Harris & Mr. E. D. Morel." These slides were black and white, approximately three inches square, made for "magic lantern" projectors. Someone who goes in search of those slides today can find them. They rest in two dusty wooden boxes on a storage shelf on the ground floor of a small, low-rent building in south London. The building is the office of Anti-Slavery International, formerly the Anti-Slavery Society, formerly the Anti-Slavery and Aborigines Protection Society, formerly the British and Foreign Anti-Slavery Society. John and Alice Harris ran the society for many years after their work with Morel. In continuous existence since 1839, it is the oldest human rights organization on earth. Today, in that room with the boxes of slides, men and women in their twenties briskly come and go, carrying posters, video cassettes, and bundles of pamphlets—about child labor in Bangladesh and Nepal and Malaysia, women in household slavery in the Middle East, debt bondage in Brazil, child prostitution in Thailand, genital mutilation of women in Africa, the exploitation of immigrant domestic servants in England.
The tradition that is alive in that London office has grown and broadened in the last two hundred years. Today we are less likely to speak of humanitarianism, with its overtones of paternalistic generosity, and more likely to speak of human rights. The basic freedoms in life are not seen as gifts to be doled out by benevolent well-wishers, but, as Casement said at his trial, as those rights to which all human beings are entitled from birth. It is this spirit which underlies organizations like Amnesty International, with its belief that putting someone in prison solely for his or her opinions is a crime, whether it happens in China or Turkey or Argentina, and
Médecins Sans Frontières, with its belief that a sick child is entitled to medical care, whether in Rwanda or Honduras or the South Bronx.
The Congo reform movement at its best not only helped to shape and strengthen this set of beliefs; it went beyond them. Human rights groups today usually deal with results—a man in jail, a woman in servitude, a child without medicine. E. D. Morel talked, as well, about causes: above all, the theft of African land and labor that made possible Leopold's whole system of exploitation. It was this radicalism, in the best and deepest sense of the word, that underlay the passion of the leading Congo reformers and that led Morel and Casement, after their battle for justice in the Congo, to Pentonville Prison.
The larger tradition of which they are a part goes back to the French Revolution and beyond; it draws on the example of men and women who fought against enormous odds for their freedom, from the slave revolts of the Americas to the half-century of resistance that brought Nelson Mandela to power in South Africa. During its decade on the world stage, the Congo reform movement was a vital link in that chain, and there is no tradition more honorable. At the time of the Congo controversy a hundred years ago, the idea of full human rights, political, social, and economic, was a profound threat to the established order of most countries on earth. It still is today.
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AFTERWORD
NOTES
BIBLIOGRAPHY
ACKNOWLEDGMENTS
INDEX
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