Congo Quotes

“But it was definitely a hecatomb, a slaughter on a staggering scale that was not intentional, but that could have been recognized much earlier as the collateral damage of a perfidious, rapacious policy of exploitation, a living sacrifice on the altar of the pathological pursuit of profit.”
― David Van Reybrouck, Congo: The Epic History of a People

“People became the state’s bondsmen. Leopold II had, at least nominally, set out to eradicate Afro-Arabic slave trading, but had replaced it with an even more horrendous system. For while an owner took care of his slave (he had, after all, paid for him), Leopold’s rubber policies by definition had no regard for the individual. One would be hard-pressed to choose between contracting the bubonic plague or cholera, but from a distance it would seem that the life of a Congolese domestic slave in Saudi Arabia or India was to be preferred to that of a rubber harvester in Équateur.”
― David Van Reybrouck, Congo: The Epic History of a People

“Mobutu and Reagan and Mitterand were flying around the world in the Concorde,” began the best joke from the Mobutu era. “Reagan stuck his hand out the window and said: ‘I think we’re flying over America.’ ‘How can you tell?’ the other two heads of state asked. ‘I just felt the Statue of Liberty,’ said Reagan. Then Mitterand stuck his hand out the window. ‘I believe we are now flying over France,’ he said right away. ‘How can you tell?’ Mobutu and Reagan asked him. ‘I just felt the Eiffel Tower.’ Finally Mobutu stuck his hand out the window. ‘I know for sure that we’re flying over Zaïre,’ he told his fellow passengers. ‘But how can you be so sure?’ they protested. ‘Zaïre doesn’t have any towers, does it?’ ‘No,’ Mobutu said, ‘but somebody just stole my watch.”
― David Van Reybrouck, Congo: The Epic History of a People

“In 1830 Belgium became independent after an opera performance; in 1959 Congo demands independence after a soccer match.”
― David Van Reybrouck, Congo: een geschiedenis

“Back at the Berlin Conference of 1885, it was decided that the Congo Free State was to be open to international trade. Competition between market and state still exists today, in fact more than ever. In those days the focus was solely on the purchase of raw materials, today it’s about the selling of products as well—even in a desperately poor country, there is a great deal of money to be made with the trade in little commodities like phone vouchers, bottles of soda pop, or bags of powdered milk. To win the souls of all those dispossessed, foreign companies colonize the public spaces of the destroyed country with a temerity only thinly disguised by the bright smile of slick marketing.”
― David Van Reybrouck, Congo: The Epic History of a People

“Kinshasa resembles a termite queen, swollen to grotesquery and shuddering with commotion, always active, always expanding. In the sweltering heat it stretches out along the river’s left bank. On the far shore lies its twin sister, Brazzaville,”
― David Van Reybrouck, Congo: The Epic History of a People

“came from the mines in Kivu.42 The area around the”
― David Van Reybrouck, Congo: The Epic History of a People

“Bij het verlaten van het stadion reageerden bills, arbeiders, werklozen, drommels, kwaaie mamans en scholieren hun razernij af op de omgeving. Auto’s van blanke kolonisten die het stadion wilden verlaten, werden bekogeld met stenen. Zoiets hadden die nog nooit meegemaakt. Voetbal moest het volk toch gedeisd houden.”
― David Van Reybrouck, Congo: een geschiedenis

“How much longer is this independence of ours going to continue? When are the Belgians coming back?”
― David Van Reybrouck, Congo: een geschiedenis

“Zijn onderneming herleiden tot tomeloze zelfverrijking doet geen recht aan de nationale en sociale motieven van zijn imperialisme. België was nog jong en labiel, met Nederlands-Limburg en Luxemburg had het grote delen van zijn territorium verloren, katholieken en liberalen lustten elkander inmiddels rauw, het proletariaat begon zich te roeren : een explosieve cocktail. Het land leek wel “ een stoomketel zonder ventiel ”, vond Leopold. Congo werd dat ventiel.”
― David Van Reybrouck, Congo: een geschiedenis

“easier way to generate revenues was to raise taxes—those paid by the natives themselves, that is; a higher taxation of natural persons had an added advantage: it would cause the demand for money to rise, the Congolese would be forced to accept employment”
― David Van Reybrouck, Congo

“Central Africa was a region without writing, but not without a history. Hundreds, yea thousands of years of human history preceded the arrival of the Europeans. If a heart of darkness existed back then, it was sooner to be found in the ignorance with which white explorers viewed the area than in the area itself. Darkness, too, is in the eye of the beholder.”
― David Van Reybrouck, Congo: een geschiedenis

“Kimbanguism is an extremely peace-loving religion, yet brimming with military allusions. Those symbols were not originally part of the religion, but were copied in the 1930s from the Salvation Army, a Christian denomination that, unlike theirs, was not banned at that time. The faithful believed that the S on the Christian soldiers’ uniform stood not for “Salvation” but for “Simon,” and became enamored of the army’s military liturgy. Today, green is still the color of Kimbanguism, and the hours of prayer are brightened up several times a day by military brass bands. Those bands, by the way, are truly impressive. It is a quiet Monday evening when I find myself on the square. While the martial music rolls on and on, played first by the brass section, then by flutes, the faithful shuffle forward to be blessed by the spiritual leader. In groups of four or five, they kneel before the throne. The spiritual leader himself is standing. He wears a gray, short-sleeved suit and gray socks. He is not wearing shoes. In his hand he holds a plastic bottle filled with holy water from the “Jordan,” a local stream. The believers kneel and let themselves be anointed by the Holy Spirit. Children open their mouths to catch a spurt of holy water. A young deaf man asks for water to be splashed on his ears. And old woman who can hardly see has her eyes sprinkled. The crippled display their aching ankles. Fathers come by with pieces of clothing belonging to their sick children. Mothers show pictures of their family, so the leader can brush them with his fingers. The line goes on and on. Nkamba has an average population of two to three thousand, plus a great many pilgrims and believers on retreat. People come from Kinshasa and Brazzaville, as well as from Brussels or London. Thousands of people come pouring in, each evening anew. For an outsider this may seem like a bizarre ceremony, but in essence it is no different from the long procession of believers who have been filing past a cave at Lourdes in the French Pyrenees for more than a century. There too, people come from far and near to a spot where tradition says unique events took place, there too people long for healing and for miracles, there too people place all their hope in a bottle of spring water. This is about mass devotion and that usually says more about the despair of the masses than about the mercy of the divine. After the ceremony, during a simple meal, I talk to an extremely dignified woman who once fled Congo as a refugee and has been working for years as a psychiatric nurse in Sweden. She loves Sweden, but she also loves her faith. If at all possible, she comes to Nkamba each year on retreat, especially now that she is having problems with her adolescent son. She has brought him along. “I always return to Sweden feeling renewed,” she says.”
― David Van Reybrouck, Congo: The Epic History of a People

“. A tendentious urge exists to let the history of Congo begin with the arrival of Stanley in 1870, as though the inhabitants of Central Africa wandered sadly before that time through an eternal, immutable present and had to wait for a white man to come through and free them from the wolf trap of prehistoric listlessness.”
― David Van Reybrouck, Congo: The Epic History of a People

“Asiatic merchants coming to the African interior to sell European landscapes: this, I believe, is what they call globalization.”
― David Van Reybrouck, Congo: The Epic History of a People

“Western political experts often suffer from electoral fundamentalism, in the same way macroeconomists from the IMF and the World Bank not so long ago suffered collectively from market fundamentalism: they believe that meeting the formal requirements of a system is enough to let a thousand flowers bloom in even the most barren desert. Nobel Prize laureate Joseph Stiglitz, however, has clearly showed that “sequencing” and “pacing” are essential to the introduction of a market economy.28 One does not start cultivating the desert by first sowing the best of seed. The same goes for introducing a democracy.”
― David Van Reybrouck, Congo: The Epic History of a People

“The old-fangled cynicism that the Clinton administration wanted to do away with made way for a new-fangled cynicism: humanitarian in its intentions, highly naive in its analyses and therefore disastrous in its consequences. There was no long-term vision. The confusion was great, the policy off the cuff. The backing for Rwanda and the rebels would unleash years of misery. Kabila must have found it rather amusing: thirty years after being assisted by Che Guevara, he was now suddenly receiving support from the Satan of Imperialism itself.”
― David Van Reybrouck, Congo: The Epic History of a People

“Congo, during the first six months of its existence, would have to deal with a serious military mutiny, the massive exodus of those Belgians who had remained behind, an invasion by the Belgian army, a military intervention by the United Nations, logistical support from the Soviet Union, an extremely heated stretch of the Cold War, an unparalleled constitutional crisis, two secessions that covered a third of its territory, and, to top it all off, the imprisonment, escape, arrest, torture, and murder of its prime minister: no, absolutely no one had seen that coming.”
― David Van Reybrouck, Congo: The Epic History of a People

“The colonial administration hoped to get started quickly with a large-scale medical examination of the population; King Albert allocated more than a million Belgian francs to that end, but World War I delayed the process. Starting in 1918, however, teams of Belgian physicians and Congolese nurses began traveling from village to village, and many hundreds of thousands of villagers were tested. The state: that was the men with microscopes who frowned gravely as they looked at your blood. The state: that was the gleaming, sterile hypodermic needle that slid into your arm and injected some kind of mysterious poison. The state literally got under your skin. Not only was your countryside colonized, but so was your body and your self-image. The state: that was the medical pass that said who you were, where you came from, and where you were allowed to go.”
― David Van Reybrouck, Congo: The Epic History of a People

“The fact that they did not ask for political power, however, did not mean that they were happy as ever. The native’s political apathy was more an indicator of a lack of education than of any surplus of satisfaction. In”
― David Van Reybrouck, Congo: The Epic History of a People

“Mission schools were factories for tribal prejudice. Children who were not allowed to leave their villages were suddenly told that the Bakongo lived on the other side of their vast country and what they were to think of them.”
― David Van Reybrouck, Congo: The Epic History of a People

“Scientists were the embodiment of this new-fangled sobriety—impartial, businesslike, colorless, and reliable. Or so people assumed. For in actual practice, it was their supposed impartiality that allowed them to gain so much influence. One”
― David Van Reybrouck, Congo: The Epic History of a People

“Early anthropology was not at all seen as art for art’s sake; it was intended to facilitate the colonizer’s work.”
― David Van Reybrouck, Congo: The Epic History of a People