The Congo, which used to be a Belgian colony, is now an African kingdom and is called Zaire. It appears to be a nonsense name, a sixteenth-century Portuguese corruption, some Zairois will tell you, of a local word for “river.” So it is as if Taiwan, reasserting its Chinese identity, were again to give itself the Portuguese name of Formosa. The Congo River is now called the Zaire, as is the local currency, which is almost worthless.
The man who has made himself king of this land of the three Zs—pays, fleuve, monnaie—used to be called Joseph Mobutu. His father was a cook. But Joseph Mobutu was educated; he was at some time, in the Belgian days, a journalist. In 1960, when the country became independent, Mobutu was thirty, a sergeant in the local Force Publique. The Force Publique became the Congolese National Army. Mobutu became the colonel and commander, and through the mutinies, rebellions, and secessions of the years after independence he retained the loyalty of one paratroop brigade. In 1965, as General Mobutu, he seized power; and as he has imposed order on the army and the country so his style has changed, and become more African. He has abandoned the name of Joseph and is now known as Mobutu Sese Seko Kuku Ngbendu Wa Za Banga.
As General Mobutu he used to be photographed in army uniform. Now, as Mobutu Sese Seko, he wears what he has made, by his example, the Zairois court costume. It is a stylish version of the standard two-piece suit. The jacket has high, wide lapels and is buttoned all the way down; the sleeves can be long or short. A boldly patterned cravat replaces the tie, which has more or less been outlawed; and a breast-pocket handkerchief matches the cravat. On less formal occasions—when he goes among the people—Mobutu wears flowered shirts. Always, in public, he wears a leopard-skin cap and carries an elaborately carved stick.
These—the cap and the stick—are the emblems of his African chieftaincy. Only the chief can kill the leopard. The stick is carved with symbolic figures: two birds, what looks like a snake, a human figure with a distended belly. No Zairois I met could explain the symbolism. One teacher pretended not to know what was carved, and said, “We would all like to have sticks like that.” In some local carving, though, the belly of the human figure is distended because it contains the fetish. The stick is accepted by Zairois as the stick of the chief. While the chief holds the stick off the ground the people around him can speak; when the chief sets his stick on the ground the people fall silent and the chief gives his decision.
Explaining the constitution and the president’s almost unlimited powers, Profils du Zaire, the new official handbook (of variable price: four zaires, eight dollars, the pavement-seller’s…
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Copyright © 1975 by V. S. Naipaul.