Blackface: Farewell to tradition?

15 Nov

⚠️ Trigger warning: The article contains accounts of slavery, racism and blackfacing. If these issues trigger you, please do not read this article or do not read it alone

1721: Oranjestad, Sint Eustatius

Another ship of the Dutch West India Company arrives in the Oranjebaai of Sint Eustatius. The ‘cargo’: 450 slaves, deported from Africa, will be sold at the markets. Some will stay on the island, most will be resold to English and French colonisers - all heading for a similar destiny: the cultivation of tobacco, sugar, cotton or coffee. At this point in history, the Dutch Republic owns large swathes of the Caribbean, including territory in the Leeward Islands and the Leeward Antilles. These colonies are mainly used for the production of the already mentioned goods and slave trading, making the Netherlands one of the richest countries of the century. One historical justification for slavery finds its roots in the Christian faith. It is said that slavery can be justified by Genesis 9, when Kanaun (son of Cham, grandson of Noach) is cursed by Noach after which Kanaun’s “skin colour turns black”. Long story short: according to this common historical interpretation, or exegesis, of Genesis 9 a black skin colour is inferior to a white skin colour and therefore black people may be enslaved. It is only around 1814 that enough people agree that the Trans-Atlantic Slave trade is unethical and therefore should be abolished. Finally, in 1863, the Dutch ‘completely’ (1863 of 1873? Wanneer werd de slavernij nou (echt) afgeschaft?) abandon the practice of slavery; 15 years later than the French and 30 years after the English.

2018, November: Dokkum, the Netherlands

Opponents of the Dutch folkloric figure ‘Black Pete’* are heading towards a legal demonstration at the festive arrival of Saint Nicholas. These opponents consider blackface to be “a manifestation of the history of stereotyping, dehumanising, and oppressing black people.”(Stop Blackface!)

* “Black Petes” are the helpers of Saint Nicholas, a religious folklore story in the Netherlands and Belgium. Around the 12th of November, the Saint (a white European man) and his Petes arrive by boat, after which the festive weeks for children start. The 5th and 6th of December are the highlights of the holiday, when families gather together and receive presents from the Saint and his (innumerable) helpers. Since the 19th century, St. Nicholas has been accompanied with helpers in several forms, but Black Pete became today’s standard. His appearance consists of a black painted face, bright red lips, golden earrings, an afro wig and a costume that bears a strong resemblances to that of the Spanish Pages**. Saint Nicholas is considered to be the biggest children’s holiday in the Netherlands and became a national tradition for both the Belgians and the Dutch. His birthday is not only celebrated in the latter countries, but also elsewhere in Europe in various forms.

** Pages were servants of noblemen. “A page or page boy is traditionally a young male attendant or servant, but may also have been used as a messenger at the service of a nobleman”. Their job consisted of “running messages, serving, cleaning clothing and weapons, and learning the basics of combat” (Wikipedia).

The campaign group “Kick Out Zwarte Piet” states that it is time to stop describing “offensive acts (read. blackface) as pranks, ignorance, and youthful indiscretions. Blackface is never a neutral form of entertainment, but an incredibly loaded site for the production of damaging stereotypes.” Meanwhile, 34 supporters of Black Pete get wind of the demonstration and decide to prevent the arrival of the demonstrators. A showdown occurs at the highway, causing a traffic jam and confrontation between both parties and the police. What happens here is another scuffle of the yearly national discussion of Pete’s appearance. In short, supporters want him to stay black because, they argue: “we live in a multicultural society and accept hijabs and rap music” and therefore should accept Black Pete as well; and also because “it's tradition” (www.hartvannederland.nl). The opponents argue this tradition has racist and stereotyped roots saying: “the fact that a tradition is deeply rooted should not justify discrimination and the use of stereotypes”. This view is supported by the UN Committee on the Elimation of Racial Discrimination, who claim that Black Pete’s appearance reflects negative stereotypes of African descendants and enhances a vestige of slavery “which is injurious to the dignity and self-esteem of children and adults of African descent”. Eventually, one city after another decided to kick out the Black Petes and exchanged them for “Alternative Petes”, “Rainbow Petes'' and “Soot Stripe Petes”.

Filmstill. The Guardian. *Blackface in the Netherlands: why is the Zwarte Piet tradition still a thing?*

The shifting baseline syndrome

Between the 16th and 19th century it was largely accepted in Western Europe that the slave trade was a necessary and just industry for the growth and wealth of European Republics and Kingdoms. When abolitionist movements arose in the 18th century, the tentative idea of abolishing slavery became a bigger subject. Once the trade was banned, it became a more natural step to make every practice associated with slavery illegal. However, these changes mostly don’t come out of thin air. Changes in traditions and cultural practices take time, but what triggers this shift?

Let’s examine one theory that could provide some explanation to this question by comparing the old ‘normality’ to the new ‘normality’: the Shifting Baseline Syndrome (SBS). This concept was developed and described by landscape architect Ian McHarg in his manifesto Design With Nature. McHarg reflects on changes occurring in landscapes compared to their previous states. To him, it becomes visible that every generation compares their situation only with the situation of the previous generation (‘the baseline’). This leads to “a gradual change in the accepted norms for the condition of the natural environment due to lack of experience [...] of its past condition”1. This concept is further enhanced by fisheries scientist Daniel Pauly who applied the SBS to fish populations (in short: when a fisherman catches 20kg of fish a day, it might be “only 2kg a day less” than his father’s catch. But if his father caught 2kg less a day than his father - and so on - the shift becomes visible: the fish population is reducing in size). In other words, the SBS features a psychological phenomenon that describes how our modern standards are based on references we have from the situation of the generation immediately before us.

If we now apply this theory onto the social acceptance of ‘normality’, it becomes quite clear that normality is time bound and, more importantly, is generationally reliant. During my childhood, Black Pete was (to a certain extent) socially accepted. His ethical justification was questioned by parts of society, but not as widely as it is today. Today’s generation (of which approximately 55% is pro Black Pete and 34% contra) compares his current appearance to what was accepted to be normal before: Pete being black.

However, if we expect the SBS to be applicable on a social and cultural level, we can expect “Alternative” and “Rainbow Petes” to be the norm for next generations if they are faced with different types of Petes today. Therefore, future generations will start to consider this as “the norm”, we just need enough people and organisations to fight for this issue now. Before we know it, Black Pete will be a historical relic from an outdated tradition, and “Alternative Pete” will rule December’s streets.

If we could use the Shifting Baseline Syndrome on these types of social and cultural perspectives, then theoretically it could also be applied to many other normative changes in the past and future. From the abolishment of slavery and child labour, to the slow rise of women’s rights, the upcoming social acceptance of gender neutrality, and intercultural societies. In other words, if “normality” is something so temporary and generationally reliant, why should one try to fit anything into the social agreement of “normal”? Normality is not timeless. What was once normal, is now unthinkable. What was once unthinkable, might become the norm in the future. If we believe this theory could work, then let us imagine a world another 250 years from now and consider: what is “normal” then? Or better: what do we want it to be?

Amsterdam, 20th of November 2271…

Further readings:

Black Facing