Those who read Mister will remember than in my future dystopia Herge’s Tintin in Congo circulated in the underground as a banned text. This was not entirely without reason, as in real life one Bienvenu Mbutu Mondondo, a Congolese citizen based in Belgium, has since at least 2007 been on a crusade to get the comic book banned.
According to the latest AFP report:
Lawyers for Bienvenu Mbutu Mondondo, a Congolese citizen who brought the charges, claim the book to be “a justification of colonisation and of white supremacy” that should be deemed racist under Belgian law and pulled off shelves.
Rejecting the charge as “a totally twisted reading” of the book, which has sold 10 million copies worldwide, the lawyer for the publisher and the copyright firm, Alain Berenboom, said Herge’s book was a mere reflection of his times.
While the publishers themselves
denied racism charges against the controversial comic book Friday, telling a Belgian court it reflected the “kind paternalism” of the 1930s, when it was penned.
Herge, who was only 23 when he wrote the comic, which was later revised in 1946, had never left Belgium and drew his inspiration from reports by missionaries, museum artefacts and articles in the “bourgeois and conservative press”.
And according to the Times,
… to today’s reader, many of the scenes range from politically incorrect to hideously offensive, including one in which a black woman bows before Tintin exclaiming, “White man very great. White mister is big juju man!”
The case is yet to be decided, but following the final hearing, a ruling is finally expected in February.
Either the comic will be banned, or Mr. Mbutu will have to pay damages for his frivoulous misuse of the judicial process.
copies sold in Britain now come with a band around the outside warning that it may be offensive.
To me, however, the important question is this: Why does a man from Congo think he can come and live in Belgium and tell Belgians what comics they may or may not read in their own home?
Answer: because he can.
Here we have yet another example of what happens when abstractions dreamt up by Whites, and which make sense in the context of a racially homogeneous European society, become a menace to that society if disseminated outside, or learnt by large numbers of outsiders residing inside, the native context of those abstractions. In this case, the offending abstraction is ‘equality’, a notion whose inner logic leads irremediably to this type of situation. If the message emanating from European and European-derived societies was that Whites come first and foremost by virtue of their being in their own homeland, and that from a legal point of view genetically distant foreigners come last, as Whites do in Black-ruled republics in Africa, Mr. Mbutu would have never chosen permanently to settle in Belgium nor would he have ever had the audacity or the pretension to tell Belgians what they are allowed to do in their own home.
In connection with the universalisation of Enlightenment abstractions, the French and the Americans have suffered the worst consequences.
France lost her most prosperous and profitable colony: Haiti, the poorest country in the Western hemisphere and one of the most corrupt in the world, used to be called Saint-Domingue and known as ‘the jewel of the Antilles’. Lothrop Stoddard, in his 1914 book The French Revolution in San Domingo, tells how the news and the ideas of the revolution in France ended up inflaming the huge coloured population in the colony and triggering a fifteen-year race war, which concluded with Black rule and the extermination of all the remaining Whites in the newly formed republic.
The United States also ended up with Black rule, except that the gradual destruction of prosperity and the process of eliminating the Whites were by then well under way and the latter is being more slowly and more insidiously accomplished.
In both cases it was the Whites who provided the ideas, the funding, and much of the organising, and the Whites who most vehemently believed in the ideology of their own immolation.
Neither victim of universalised Enlightenment abstractions has learnt the lesson. On the contrary, they continue actively to pursue their application and meekly to yield to any demands made by extra-European ethnic activists who have appropriated these well-meaning abstractions for their own ends.
I say ‘appropriated’ because the aforementioned abstractions are not sincerely believed, let alone practiced, by non-White ethic activists, as is amply illustrated in Jared Taylor’s White Identity and Kevin MacDonald’s The Culture of Critique. With the exception of Whites, the rule among the peoples of the world, whether residing in their homelands or settled in Western democracies, is ethnocentrism and moral particularism: they stick together and good means what is good for their ethnic group.
For a variety of reasons, ranging from cultural to sociobiological to physiological, Enlightenment abstractions and their consequent conception as universally applicable, are a quintessentially Northern European invention. Thus, it was the White Europeans, beginning with the British Empire, that first abolished slavery, while West African kingdoms were scandalised at the news.
It is rich for Mr. Mbutu, as a Congolese, to pontificate about racism, colonialism, and White Supremacy, while Congo remains conspicuous for the non-arrival of its golden age of human rights. The Bantus in the Republic of Congo practice slavery, today, with pygmies, while their neighbours in the Democratic Republic of Congo have been eating pygmies in a campaign of extermination—or at least they were as recently as 2003, according to the UN. Where is Mr. Mbutu’s outrage at this barbarism? While people are enslaved or eaten in his homeland, Mr. Mbutu resides comfortably in Belgium, pursuing a spurious lawsuit against a publisher on account of an eighty-year-old comic book.
Mr. Mbutu should shut up and be grateful for the opportunities he has been able to enjoy in Belgium. The very fact that he has the time and the tranquillity of mind to ensnare himself in legal battles over an old comic book is testimony to how much better life is for him in Europe, as opposed to in his native Congo, where he would face an entirely different order of problems. There, disease and famine are widespread; weapons-bearers kill civilians, destroy property, and commit sexual violence; corruption is among the highest in the world; elections are rigged; coup d’états are frequent; and life expectancy is less than 54 years.
Mr. Mbutu should also remember that under White Supremacy the Democratic Republic of Congo became the most industrialised country in the continent after South Africa. And that under Black Supremacy, it went from that to being nominally the second poorest country on the planet. This despite its being the richest in the world in terms of natural resources, worth $24,000,000,000,000, or the gross domestic product of the United States and Europe combined.
If only the Congo were as idyllic as in Herge’s Tintin!
This said, I am neither surprised by Mr. Mbutu’s actions, nor do I blame him for his choices: for a Congolese, they are rational.
My main problem is the ideas that made Mr. Mbutu’s crusade possible, as well as the unfinished business of post-colonialism.
Because it is clear that, while (at least in Europe) the ideas posed no existential threat when they were originally formulated, they do pose it in the age of global telecommunications and jet propulsion commercial aircraft, where these technologies are open to peoples who would never have had them were it not for the White man’s obsession with ‘developing’ (i.e., Westernising) peoples who were never meant to be ‘developed’.
And also because it is clear that the dismantling of the European empires was incomplete, in the sense that sovereignty was devolved to the natives while European institutions, infrastructure, education system, economic system, and Enlightenment ideology remained in place and actively encouraged by the Western powers—in other words, in the sense that European imperialism never really went away, but was sublimated into a series of European practices adopted by the non-European natives.
The end result is that Europe not only ends up being a target for peoples who do not love Europe, let alone ‘get’ what it takes to be European and create European-style societies, but who do love what Europe has to offer in terms of creature comforts, personal safety, material wealth, infrastructure, and government subsidies. That is to say, who see Europeans as wallets, left open and unattended by their trusting owners, for others to help themselves.
If we are to save ourselves from ourselves (because it is we who created Mr. Mbutu and we who made those who fund people like him prosper), we will need to jettison Enlightenment abstractions once and for all, and reformulate our national cultures upon different philosophical premises.
Therefore, understanding that the equality ideology of the modern West represents but one strand, or one possible expression of Western culture among others, is essential. It is an error to identify this strand as the culture itself simply because it is the dominant paradigm and there is no one alive that remembers how it was before. Cultural paradigms come and go in cycles, and in time liberalism will fall as something else will rise.
We just have to make sure that that something else is autochthonous, made by us and for us, rather than by us for someone else, or by someone else for them.
Going back to Tintin in Congo: I read this comic book when I was a child and found it entertaining. It did not by any means suddenly transform me into a fire-breathing White Supremacist. Rather, it has been the likes of Mr. Mbutu, or, more precisely, the ones who filled his head with all that rubbish about White Supremacism, who have transformed that smiley little boy into a fire-breathing commentator.