Fundamental beliefs are Communism, Fascism, and liberalism, Reflection history essay help

Edward D. Morel, The Black Man’s Burden (1903)

Edward Morel (1873-1924) was a French-born British journalist and socialist who drew

attention to imperial abuses and led a cam paign against slavery in the Belgian Congo. While

working for a Liverpool shipping fi rm in Brussels, Morel noticed that the ships leaving Belgium

for the Congo carried only guns, chains, and ammunition, but no commercial goods, and that

ships arriving from the colony came back full of valuable products such as rubber and ivory,

which led him to surmise that Belgian King Leopold II's colony was exploitative and relied on

slave labor. Morel wrote The Black Man’s Burden (1920), fro m which the following excerpt is

taken, as a response to Rudyard Kipling’s poem, “The White Man’s Burden.”

It is [the Africans] who carry the “Black man’s burden.” They have not withered away before the

white man’s occupation. Indeed… Africa has ultima tely absorbed within itself every Caucasian...

In hewing out for himself a fixed abode in Afri ca, the white man has massacred the African in

heaps. The African has survived, and it is well for the white settlers that he has.

In the process of imposing his political dominion over the African, the white man has

carved broad and bloody avenues from one end of Af rica to the other. The African has resisted,

and persisted.

For three centuries the white man seized and enslaved millions of Africans and

transported them, with every circumstance of fero cious cruelty, across the seas. Still the African

survived and, in his land of exile, multiplied exceedingly.

But what the partial occupation of his soil by the white man has failed to do; what the

mapping out of European political “spheres of influence” has failed to do; what the Maxim

[machine gun] and the rifle, the slave gang, labor in the bowels of the earth and the lash, have

failed to do; what imported measles, smallpox a nd syphilis have failed to do; what even the

oversea slave trade failed to do, the power of modern capitalistic exploitation, assisted by

modern engines of destruction, may yet succeed in accomplishing.

For from the evils of the latter, scientifical ly applied and enforced, there is no escape for

the African. Its destructive effects are not spas modic: they are permanent. In its permanence

resides its fatal consequences. It kills not the body merely, but th e soul. It breaks the spirit. It

attacks the African at every turn, from every point of vantage. It wrecks his polity, uproots him

from the land, invades his family life, destroys his natural pursuits and occupations, claims his

whole time, enslaves him in his own home…

In Africa, especially in tropi cal Africa, which a capitalistic imperialism threatens and has,

in part, already devastated, man is incapable of reacting against unnatural conditions. In those

regions man is engaged in a perpetual struggle against disease and an exhausting climate, which

tells heavily upon child-bearing; a nd there is no scientific machinery for salving the weaker

members of the community. The African of the tr opics is capable of tremendous physical labors.

But he cannot accommodate himself to the European system of monotonous, uninterrupted labor,

with its long and regular hours, involving, moreover, as it frequently does, severance from

natural surroundings and nostalgia , the condition of melancholy resulting from separation from

home, a malady to which the African is especially prone. Climatic conditions forbid it. When the

system is forced upon him, the tropical African droops and dies.

Nor is violent physical opposition to abuse and injustice henceforth possible for the

African in any part of Africa. His chances of effective resistance have been steadily dwindling

with the increasing perfectibility in th e killing power of modern armament… Thus the African is really helpless against the material gods of the white man, as

embodied in the trinity of imperialism, capitalistic-exploitation, and militarism. If the white man

retains these gods and if he insi sts upon making the African worshi p them as assiduously as he

has done himself, the African will go the way of the… Amerindian, …the aboriginal Australian,

and many more. And this would be at once a crime of enormous magnitude, and a world

disaster…

To reduce all the varied and picturesque and stimulating episodes in savage life to a dull

routine of endless toil for uncomprehended ends, to dislocate social ties and disrupt social

institutions; to stifle nascen t desires and crush mental de velopment; to graft upon primate

passions the annihilating evils of scientific slavery, and the bestial imaginings of civilized man,

unrestrained by convention or law; …to kill the soul in a people – this is a crime which

transcends physical murder…

It is often argued that th e agricultural… methods of the African are capable of

improvement. The statement is undoubtedly true. It applies with equal force to the land of

Britain…Why, it is only since the beginning of the 18th century that the rotation of crops has

been practiced in England! But the Kano farmer s in Northern Nigeria have understood rotation

of crops and grass manuring for at least five hundred years. To advance such truisms as an

excuse for robbing the native communities of their land, degrading farmers in their own right to

the level of hired laborers urged on by the lash, and conferring monopolistic rights over the land

and its fruits to private cor porations, is to make truth th e stalking horse of oppression and

injustice. The statement of fact may be accurate. The claim put forward on the strength of it is

purely predatory.

Those who urge this and kindred arguments onl y do so to assist the realization of their

purpose. That purpose is clear. It is to make of Africans all over Africa a servile race; to exploit

African labor, and through African labor, the so il of Africa for their own exclusive benefit…

For a time it may be possible for the white man to maintain a white civilization in the

colonizable, or partly colonizable , areas of the African Continent based on servile or semi-servile

labor: to build up a servile State. But even there the attempt can be no more than fleeting. The

days of Roman imperialism are done with forever. Education sooner or later breaks all chains,

and knowledge cannot be kept from the African… [When] he becomes alive to his power the

whole fabric of European domination will fall to pieces in shame and ruin. From these failures

the people of Europe will suffer moral and material damage of a far-reaching kind…

Why cannot the white imperial peoples, acknowledging in some measur e the injuries they

have inflicted upon the African, tu rn a new leaf in their treatment of him? For nearly two

thousand years they have professed to be governed by the teachings of Christ. Can they not begin

in the closing century of that era, to practice wh at they profess – and what their missionaries of

religion teach the African? Can th ey not cease to regard the African as a producer of dividends

for a selected few among their number, and begi n to regard him as a human being with human

rights? Have they made such a success of their own civilization that they can contemplate with

equanimity the forcing of all its social failures upon Africa – its hi deous and devastating

inequalities, its pauperisms, its senseless a nd destructive egoisms, its vulgar and soulless

materialism? It is in their pow er to work such good to Africa – and such incalculable harm! Can

they not make up their minds that their strength shall be used for noble ends? Africa demands at

their hands, justice, and understand ing sympathy-not ill-informed sentiment. And when these are

dealt out to her she repays a thousandfold…