One in three Europeans who traveled to the Congo died

Friday, May 12th, 2023

In The Predictioneer’s Game — and in his EconTalk podcast on The Political Economy of Power — Bruce Bueno de Mesquita makes the point that Leopold II of Belgium was, if anything, quite progressive back in Belgium, where he had to answer to his people, in contrast to how he ruled the Congo, where he did not.

Any discussion of the Congo, or of European colonialism more generally, Bruce Gilley remarks, invariably begins with the question: “Have you read King Leopold’s Ghost?” — but he calls the book King Hochschild’s Hoax:

The first and biggest deceit at the heart of King Leopold’s Ghost is the attempt to equate Léopold’s “État indépendant du Congo” or EIC (long mistranslated as the Congo Free State) with Western colonialism. Yet the EIC was a short-term solution to the absence of colonial government in the Congo river basin. The deal was simple: Léopold was to open the area to trade and eliminate endemic Arab slave empires and African tribal wars. In return, he hoped to bring glory to the Belgian people for having done what no other European ruler dared (one in three Europeans who traveled to the Congo died, usually of illness). The EIC had nothing to do with the Belgian government. To the extent that limited abuses and misrule occurred in some parts of his domain (discussed below), this was a direct result of its not being controlled by a European state. As no less than Morel insisted (not quoted by Hochschild), “Let us refrain from referring to the Congo as a Belgian colony, let us avoid writing of ‘Belgian misrule.’”

[…]

The freelance EIC had at its peak just 1,500 administrative officers and about 19,000 police and soldiers for an area one third the size of the continental United States. As such, it exerted virtually no control over most areas, which were in the hands either of Arab slave-traders and African warlords, or of native soldiers nominally in the employ of Belgian concession companies without a white man for a hundred miles.

[…]

By 1891, six years into the attempt to build the EIC, the whole project was on the verge of bankruptcy. It would have been easy for Léopold to raise revenues by sanctioning imports of liquor that could be taxed or by levying fees on the number of huts in each village, both of which would have caused harm to the native population.

[…]

Instead, he did what most other colonial governments and many post-colonial ones in Africa did: He imposed a labor requirement in lieu of taxes. In a small part of the upper Congo river area, he declared an EIC monopoly over “natural products,” including rubber and ivory, that could be harvested as part of the labor requirement to pay for the territory’s government. From 1896 to 1904, an EIC company and two private companies operated in this area, which covered about 15 percent of the territory and held about a fifth of the population. The resulting rubber revenues temporarily saved the EIC, but only until rubber prices collapsed.

[…]

The rubber quotas imposed on natives in this 15 percent of the territory were enforced by native soldiers working for the companies or for the EIC itself. In many areas, the rubber came with ease and the natives prospered. The rubber station at Irengi, for instance, was known for its bulging stores and hospitable locals, whose women spent a lot of time making bracelets and where “no one ever misses a meal,” noted the EIC soldier George Bricusse in his memoirs. Elsewhere, however, absent direct supervision, and with the difficulties of meeting quotas greater, some native soldiers engaged in abusive behavior to force the collection. Bricusse noted these areas as well, especially where locals had sabotaged rubber stations and then fled to the French Congo to the north. In rare cases, native soldiers kidnapped women or killed men to exact revenge. When they fell into skirmishes, they sometimes followed long-standing Arab and African traditions by cutting off the hands or feet of the fallen as trophies, or to show that the bullets they fired had been used in battle. How many locals died in these frays is unclear, but the confirmed cases might put the figure at about 10,000, a terrible number.

The abuses were first reported by an American missionary in The Times of London in 1895 and quickly brought Léopold’s censure: “If there are these abuses in the Congo, we must stop them,” he warned EIC officials in 1896. “If they continue, it will be the end of the state.” For the next ten years, reforming the Congo’s rubber industry absorbed an inordinate amount of attention in the British and American press and legislatures, not to mention within Belgium and the EIC itself, leading to formal Belgian colonization in 1908.

Comments

  1. Gavin Longmuir says:

    This is reminiscent of The Anarchy, where a small number of Englishmen persuaded a much larger number of armed Indians to oppress the very much larger Indian population. And perhaps also reminiscent of South America, where small numbers of Spanish & Portugese were able to rope some of the natives into oppressing the rest. And let’s never forget who actually enslaved the Africans — other Africans.

    It seems there are always some native people who are glad to serve the foreign devils, at the expense of their co-inhabitants.

  2. Alex S. says:

    “This is reminiscent of The Anarchy, where a small number of Englishmen persuaded a much larger number of armed Indians to oppress the very much larger Indian population. And perhaps also reminiscent of South America, where small numbers of Spanish & Portugese were able to rope some of the natives into oppressing the rest.”

    Really? Are you aware of castes, sati (widow burning in India), or just the usual autocratic family? Or our various cultures and tribes subjugated others in Latin America or África, in the last one we even have slavery?

  3. Bruce says:

    C.S. Lewis as usual:

    “Suppose one reads a story of filthy atrocities in the paper. Then suppose that something turns up suggesting that the story might not be quite true, or not quite so bad as it was made out. Is one’s first feeling, ‘Thank God, even they aren’t quite so bad as that,’ or is it a feeling of disappointment, and even a determination to cling to the first story for the sheer pleasure of thinking your enemies are as bad as possible? If it is the second then it is, I am afraid, the first step in a process which, if followed to the end, will make us into devils. You see, one is beginning to wish that black was a little blacker. If we give that wish its head, later on we shall wish to see grey as black, and then to see white itself as black. Finally we shall insist on seeing everything — God and our friends and ourselves included — as bad, and not be able to stop doing it: we shall be fixed for ever in a universe of pure hatred.”

  4. Jim says:

    Gavin: “It seems there are always some native people who are glad to serve the foreign devils, at the expense of their co-inhabitants.”

    Only the very noblest of races, at their very peak, have no sordid element darkly lurking within them at the ready to enthusiastically collaborate with foreign occupiers, and even in those a POC (Professional Occupational Class) may be raised up by a mere two decades’ alien control of Yarvin’s memetic repeaters. Under the rules-based international communitay’s omni-watchful eye, nearly every race on earth has fallen subject to such a native-born satrapy-administrative turncoat-clique. Trust the plan.

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