Malê Rising

Indeed South Africa is a different place. It's been enjoyable to read about how this collection of states has reformed and compromised itself into a union.

How Portagul is ending up is also really bizarre, being that it's colonies seized the reigns. I feel the situation though is not going to end as peaceably as South Africa's internal conflicts were resolved.
 
Wonderful updates, both Jonathan's and Badshah's - well done to both of you.

I'm surprised no-one has commented on the Transvaal Boerestaat's obvious similarities to the Bantustans of OTL South Africa - a delightful subversion!
 
Splendid update, Jonathan! I like how alt-Portugal is developing itself ITTL, especially with how the government seems to be splitting ways between Africa and Europe. I wonder how will the metropolitan Portuguese politicians will think of Luanda once they're forced to move there in the end, especially the back-country ones.

And agreed with Carl's assessment of the Boer Bantustans. Talk about irony. :p
 
The update is on the previous page at post 5978.

With the Portuguese Empire being a union of equals, more or less, I suspect associated status would be the most India can get from Goa. Unless of course a revolutionary Goan Republic decides to break away from Portugal, or if India chooses to invade; both options that don't seem too likely at this point.

Interestingly you had mentioned that Madras is a member of La Francophonie through Pondichery; that would mean India could through Chandernagore, as well.

Unless Portugal collapses - which could still happen, if the internal conflicts aren't managed the right way - then an invasion or a revolutionary republic are unlikely. But the Goans will still want economic access to India and the freedom of movement that AIDU membership provides, and India will want direct access to Mozambique, so some kind of associate status for Goa seems inevitable.

And India probably could join the CECF if it were interested, although there might not be much pressure to do so, especially with the AIDU already having access through Madras.

Speaking of Revolutions, how is the French Revolution's descent into Bonapartism viewed ITTL? How is the man himself viewed?

Not to mention, how's Haiti doing?

Given that the Bonapartes are still France's nominal rulers, the accepted popular historiography is generally favorable to them. Napoleon I is seen as flawed and overreaching, but what France needed at the time. Napoleon III is seen roughly the same way - someone who committed excesses, particularly in his early authoritarian days, but who also brought the political system a stability that had been singularly lacking during the decades before he took power. There are plenty of contrary views, of course - refutations of Bonapartism were particularly common during the Red Twenty, for instance (although others tried to portray the Bonapartes as forerunners of socialism) and academic historiography is much more nuanced - but French patriotism ITTL is Bonapartist, so popular history follows.

Haiti at this point has recovered from its early 20th-century war with the Dominican Republic, and is politically stable and mostly democratic, but is still relatively poor, dependent on overseas investment, and just starting to come to grips with its environmental issues.

Had a feeling Russia was in for another change, but a revolution was not what I was expecting. I wonder what steps the Narodniks are going to do to keep another oligarchy from seizing control of the country.

That'll be the hard part, yes - the narodniks have learned to govern themselves very effectively at the village and city level, but their institutions don't scale up easily, and they'll have to develop new ones in a hurry. On the other hand, they have seventy years of experience now, and they know what to watch out for.

And China seems to finally be progressing a few steps in the right direction. There's still lots of steps that need to be made, as the characters in the update point out, but at least there seems to be the political means for the common people to move for this. I also like how there's awareness not everything from the previous social reordering under the last emperor was evil and should be forgotten. It was just that it was stretched to the extreme and corrupted to sustain an elite.

It did take a while to get to that nuanced view, as the next academic update to feature China will illustrate. At the beginning, immediately after the war, there was a lot of sentiment to get rid of anything having to do with the Ma period. But there were enough people left over from the old regime, and the need to rebuild was urgent enough, that such a wholesale replacement never happened, and some of the better aspects of the Ma Empire were preserved. There's still a reckoning due between the people and the industrial elite, but matters have progressed to the point where that can happen through political institutions.

I love this update, because it really highlights the central problem reformers to revolutionaries have when trying to aid indigenous peoples in Latin America. It's often framed in trying to 'save us' instead of working with us. Like Anca said, “People have been coming here and promising miracles for four hundred years.” We've had enough with outside saviors, we want people to listen to us for once.

That's one of the themes of TTL, I think - modernization being more self-directed, and more than that, people demanding to take charge of it. The Bolivians ITTL don't insist on autarky, and are willing to accept help in modernizing, but they're going to set the terms.

This was a great view at the different routes the cities of Africa have taken. The whole update was poetic as you probably intended it to be.

Cities bring that out in me. :p And yes, part of the reason for that update was to show how the ideologies and economic progress of the past hundred years have affected urban landscapes. Ségou is different in its layout and underlying values than Dakar or Timbuktu, and as can be seen from the latest update, all three are different from Luanda.

Nice touch on the second phase of civil rights, and the more cross-racial and class struggles of feminism and LGBT-Q rights, which IMO is where we're at in OTL. TTL's AIM reminds me of the Raza Unida Party, but vastly more successful. I'm curious how whole tribes down to reserves/reservations that exist in multiple countries are reacting to this, and play a role in AIM, and other organizations in Mexico and Canada. Overall this has really helped in giving me more of a framework to work off for my guest update, part of which was going to touch on the more international tribes, and overall international cooperation.

The civil rights situation in TTL's United States in the 1960s and 70s does mirror the OTL present to some extent. There are notable exceptions, such as the lag in some states between prohibition on public and private discrimination, but the overall situation would be familiar to people in our cities today: legal equality and a share of political power achieved, but institutional equality still to be fought for and alliances reforming along different lines.

About the AIM, it's important to keep in mind that nearly all its strategies are internally controversial. Not everyone agreed with going to the Consistory, and many members weren't happy with the way the movement's candidates put non-Native issues into their platform in order to get elected. The AIM has support within every tribe, but it doesn't have majority or institutional support in all of them, and in some tribes, dissident factions of the movement are strong. To some extent, the success of some AIM candidates in getting elected and making gains on Native issues is vindicating the movement's strategy, but there's still a lot of variation within tribes and especially among elected tribal officials.

I'm pleased that Portugal seems to be fumbling its way towards something that might work. Not only is it very realistic, I'd also quite like to see TTL's Portugal survive.

How Portagul is ending up is also really bizarre, being that it's colonies seized the reigns. I feel the situation though is not going to end as peaceably as South Africa's internal conflicts were resolved.

Portugal still has some growing pains and cultural conflicts to deal with, not only in its former princely states but within its provinces. Asymmetric federalism will probably have to yield to something more symmetric, but that will take some time with institutional corruption favoring the current system and resistance from the metropolitan and overseas Portuguese. The ultimate shakeout will take place in the 1980s and 90s, and it could take one of several forms.

South Africa feels a bit like if the EU was in charge of the Yugoslav breakup - I imagine loads of people whinge about bureaucracy and inefficiency, but by and large people tend towards supporting it, and nobody's keen on internecine warfare...

South Africa sounds like a very different, yet must better place ITTL.

South Africa ITTL does have its problems - the Cape Xhosa are starting to lose their language, settler-indigenous relations in Matabeleland are still fraught and occasionally violent, and the Transvaal and the former princely states still aren't done with their political shakeout. But I won't argue that most of its citizens - even, I suspect, many of the whites would prefer it to the state of affairs in OTL at this time.

At any rate, the European Union isn't a bad analogy - TTL's South Africa is more a multinational federation than a state - and yes, the union is one that many people grumble about and that is widely considered to have come into being through a series of accidents, but most people support it because it's better than the alternatives.

Small niggle; I couldn't find a footnote [2] in the main text. I can guess where it's supposed to go from context - take that, Tintin, indeed.

Fixed it. Although, on second thought, it might not entirely be a "take that" to Tintin. Children in Angola and Mozambique do learn about "our country, Portugal" - it's just that kids in metropolitan Portugal also learn that "our country" is mostly African.

I'm surprised no-one has commented on the Transvaal Boerestaat's obvious similarities to the Bantustans of OTL South Africa - a delightful subversion!

And agreed with Carl's assessment of the Boer Bantustans. Talk about irony. :p

That was deliberate, yes. On the other hand, the analogy only goes so far - the Boerestaat is made up of good agricultural land (and a few Joburg suburbs) rather than being a deliberately impoverished labor reserve, and post-Westphalian realities allow economies of scale to be spread across the enclaves. It's a backwater that many younger people will leave, but it's quite comfortable for the parents.

I wonder how will the metropolitan Portuguese politicians will think of Luanda once they're forced to move there in the end, especially the back-country ones.

Some of them would be scared in any big city, so Luanda would seem particularly strange and forbidding. They'll go home whenever they can. But others might get used to it - Luanda is Portugal's Chicago, its raw "hog butcher to the world," but its dynamism and vitality are infectious, and it's Portuguese enough not to seem totally alien.

Yo Jon, can we get a map soon, if its not too much?

Any volunteers? If not, I'll try to get a 1970 Africa map up at the end of this cycle - there will be a few more border changes, mostly in the former International Congo.
 
Jonathan, I've been surfing through skyscrapercity.com earlier today, and while trawling through the Nigerian forums, I discovered this:

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noparking.png
efi%2Bna%2Buzo.jpg


It's called the Nsibidi writing system, and it is native to the Igbo regions in modern-day Nigeria. What's real interesting is that it's one of the few remaining logographic-ideographic scripts that still exist outside of East Asia! In other words, this script operates (in a general-ish sense) in the same way as we use Chinese and Japanese characters! That's so cool!

IOTL, the spread of Christianity and the use of the Latin alphabet had nearly forced the script to become unknown even for the Igbo people, though now there is a revivalist movement going on today. Given that the Igbo regions of alt-Nigeria have gone on a very different path ITTL, would this script still be in widespread use, or has it become an underground thing?

Also,

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The forums say it's Nsibidi but my mind keeps saying Hiragana. Even though I know the difference, it's still unsettling.

Skyscrapercity forum post.
Blog on Nsibidi.
Wikipedia entry on the script.
 
The Bobotie Indaba of 1891 [7], and Jan Smuts’ vision of Afrikaners as a people united by language rather than race, had now achieved its final form. The Cape still had its black, white and Coloured citizens, but by 1970 these distinctions mattered solely for purposes of physical description. What mattered, in the eyes of cosmopolitan Cape Town or the Boer and Coloured farmers of the west country, was that nearly everyone was an Afrikaner…

An interesting reversal. Am I alone in thinking that IATL, Jan Smuts will fill the role Teddy Roosevelt does in AH.com?
 
Jonathan, I've been surfing through skyscrapercity.com earlier today, and while trawling through the Nigerian forums, I discovered this:

test-01.png
noparking.png
efi%2Bna%2Buzo.jpg


It's called the Nsibidi writing system, and it is native to the Igbo regions in modern-day Nigeria. What's real interesting is that it's one of the few remaining logographic-ideographic scripts that still exist outside of East Asia! In other words, this script operates (in a general-ish sense) in the same way as we use Chinese and Japanese characters! That's so cool!

IOTL, the spread of Christianity and the use of the Latin alphabet had nearly forced the script to become unknown even for the Igbo people, though now there is a revivalist movement going on today. Given that the Igbo regions of alt-Nigeria have gone on a very different path ITTL, would this script still be in widespread use, or has it become an underground thing?

Also,

exp.jpg


1.png

4.png


The forums say it's Nsibidi but my mind keeps saying Hiragana. Even though I know the difference, it's still unsettling.

Skyscrapercity forum post.
Blog on Nsibidi.
Wikipedia entry on the script.

This is fascinating. I had the chance to briefly discuss this script with a Nigerian colleague some time ago.
It is also bizarre that there so little detailed up-to.date study on Nsibidi. I am under the impression that is somewhat transitional between semasiographic and logographic (or logosyllabic? I'm not very sure) types of writing. If so, it should be the single most important script on Earth historically, since its workings (and it clearly appears to be undergoing considerable evolution through its documented history) would be a key to understanding the basic mechanisms of writing evolution.
I would bet that ITTL it was standardized as a mostly logographic system and used widely in Igboland and nearby regions.

As a related aside, Jonathan, do you know this tale? I found the account of the introduction of writing in Tivland as presented really compelling (so much indeed that I inflicted it upon my students).
 
It's called the Nsibidi writing system, and it is native to the Igbo regions in modern-day Nigeria [...] IOTL, the spread of Christianity and the use of the Latin alphabet had nearly forced the script to become unknown even for the Igbo people, though now there is a revivalist movement going on today. Given that the Igbo regions of alt-Nigeria have gone on a very different path ITTL, would this script still be in widespread use, or has it become an underground thing?

I would bet that ITTL it was standardized as a mostly logographic system and used widely in Igboland and nearby regions.

I'm not sure. The Igbo were still Christianized ITTL, and they had less independence than the Malê during the early part of the colonial era. They would have been taught the Roman alphabet, and they would have seen the advantages of that alphabet in doing business with the British, understanding colonial law, petitioning the government, etc. Nsibidi wouldn't have been banned any more than it was IOTL, but it might still have fallen into disuse in favor of a simpler alphabet that could be used for wider communication.

But on the other hand... remember how, ITTL, the people of the Malê states originally viewed the Roman alphabet as "women's writing," to be used by women in the market while the men used Arabic script in prayer. Maybe the same thing could happen in Igboland, but in reverse: the men adopt the Roman alphabet for business, religious and civic use, while the women keep using Nsibidi for more traditional and personal matters. Then, when the Women's War breaks out, Nsibidi could become a means of sending messages and organizing protests across Igboland, with its logographic character enabling communication across dialects. If so, then it could become an important national symbol afterward and end up being standardized and taught, although, for reasons of convenience, the Roman alphabet would still be the primary medium of business and education.

The forums say it's Nsibidi but my mind keeps saying Hiragana. Even though I know the difference, it's still unsettling.

The same thing crossed my mind, especially when I saw the stop sign.

As a related aside, Jonathan, do you know this tale? I found the account of the introduction of writing in Tivland as presented really compelling (so much indeed that I inflicted it upon my students).

I hadn't seen that before - thanks for pointing me to it. The existence of words for different values of truth is something I've seen before, but the story illustrates it very well, and also shows how the existence of writing and recording changes how truth is perceived.

An interesting reversal. Am I alone in thinking that IATL, Jan Smuts will fill the role Teddy Roosevelt does in AH.com?

As an iconic badass politician, you mean? Maybe, although even ITTL, his name might not be recognized by many provincial norteamericanos.
 
I'm not sure. The Igbo were still Christianized ITTL, and they had less independence than the Malê during the early part of the colonial era. They would have been taught the Roman alphabet, and they would have seen the advantages of that alphabet in doing business with the British, understanding colonial law, petitioning the government, etc. Nsibidi wouldn't have been banned any more than it was IOTL, but it might still have fallen into disuse in favor of a simpler alphabet that could be used for wider communication.

But on the other hand... remember how, ITTL, the people of the Malê states originally viewed the Roman alphabet as "women's writing," to be used by women in the market while the men used Arabic script in prayer. Maybe the same thing could happen in Igboland, but in reverse: the men adopt the Roman alphabet for business, religious and civic use, while the women keep using Nsibidi for more traditional and personal matters. Then, when the Women's War breaks out, Nsibidi could become a means of sending messages and organizing protests across Igboland, with its logographic character enabling communication across dialects. If so, then it could become an important national symbol afterward and end up being standardized and taught, although, for reasons of convenience, the Roman alphabet would still be the primary medium of business and education.

This is a wonderful scenario, so I feel a bit guilty in pointing out a possible problem: my understanding is that Nsibidi use was markedly connected with membership in secret societies which, I guess, are in most cases male-only.
So, probably very few women had mastery of the system. OTOH, reportedly some did IOTL IIRC, so it might still work.
 
This is a wonderful scenario, so I feel a bit guilty in pointing out a possible problem: my understanding is that Nsibidi use was markedly connected with membership in secret societies which, I guess, are in most cases male-only.

So, probably very few women had mastery of the system. OTOH, reportedly some did IOTL IIRC, so it might still work.

According to Wikipedia, there was a more decorative form of nsibidi that was used by women, and this article indicates (at page 299) that women used the nsibidi motifs in cloth patterns and body painting. There are a few women's secret societies among the Igbo too, as well as some that have become mixed-gender at least in modern times - for instance, the article linked above says that some women are initiates of the Ekpe.

It does seem that many women knew at least a few of the symbols, and could have adapted their traditional cloth patterns to carry messages during the struggle against the Imperials - after all, who would think of looking for messages in the fabric of a woman's dress or scarf? The Women's War might also have brought more women into the secret societies, alongside the men who were also fighting the Imperials, where they would learn more of the symbols.

That may actually be what's necessary to bring the nsibidi into wider use. As long as they're sacred symbols, there will be resistance to using them for mundane purposes, but once they've been demystified by being put to use in war, the door would be open to use them for other things. Again, I can't see nsibidi becoming the primary writing system - the Roman alphabet has too many advantages - but the Igbo in the later twentieth century might use it as part code, part art form and part gap-filler in the written language.
 
According to Wikipedia, there was a more decorative form of nsibidi that was used by women, and this article indicates (at page 299) that women used the nsibidi motifs in cloth patterns and body painting. There are a few women's secret societies among the Igbo too, as well as some that have become mixed-gender at least in modern times - for instance, the article linked above says that some women are initiates of the Ekpe.

It does seem that many women knew at least a few of the symbols, and could have adapted their traditional cloth patterns to carry messages during the struggle against the Imperials - after all, who would think of looking for messages in the fabric of a woman's dress or scarf? The Women's War might also have brought more women into the secret societies, alongside the men who were also fighting the Imperials, where they would learn more of the symbols.

That may actually be what's necessary to bring the nsibidi into wider use. As long as they're sacred symbols, there will be resistance to using them for mundane purposes, but once they've been demystified by being put to use in war, the door would be open to use them for other things. Again, I can't see nsibidi becoming the primary writing system - the Roman alphabet has too many advantages - but the Igbo in the later twentieth century might use it as part code, part art form and part gap-filler in the written language.

Glad to hear this. :)
 
Again, I can't see nsibidi becoming the primary writing system - the Roman alphabet has too many advantages - but the Igbo in the later twentieth century might use it as part code, part art form and part gap-filler in the written language.
It could be a bit like use of the traditional Mongolian script in (Outer) Mongolia, where Cyrillic is used for everyday purposes, but traditional script is often added for decorative purposes (like here on the building of the National University in Ulaanbaatar).
On Tintin: I assume that Hergé would be butterflied ITTL, but it would be nice to see a Tintin set in your world. Even if Hergé shared the prejudices of his time and age (as your link shows), I think his heart was in the right place and in general he had Tinitin take the side of the mistreated and oppressed.
 
It could be a bit like use of the traditional Mongolian script in (Outer) Mongolia, where Cyrillic is used for everyday purposes, but traditional script is often added for decorative purposes (like here on the building of the National University in Ulaanbaatar).

I could definitely see that. Given the traditional use of Nsibidi symbols on clothing, I could also see them becoming the Igbo equivalent of T-shirts with sayings on them.

There's also a possibility that, as sketchdoodle pointed out, they could continue to be used similarly to Chinese characters, as a means of communication between people who speak different languages or widely varying dialects. I doubt it, though, because the Igbo language would almost certainly be standardized by this time and mass literacy in the Roman alphabet would have a leveling effect on local speech patterns.

On Tintin: I assume that Hergé would be butterflied ITTL, but it would be nice to see a Tintin set in your world. Even if Hergé shared the prejudices of his time and age (as your link shows), I think his heart was in the right place and in general he had Tinitin take the side of the mistreated and oppressed.

Hergé's values were those of the Scouting movement, which are basically good ones. He was a little too malleable sometimes - some of his early work for Le Petit Vingtième was propaganda for its editorial line, and he was Nazi-curious, albeit by no means an actual Nazi, during the war (see bottom of page 117 and top of page 118 here) - but that was out of naivete rather than evil, and he regretted it later. I'd agree that he wasn't a bad person. I read some of the Tintin comics when I was a boy and I enjoyed them.

Scouting has come up a few times on this thread, and the consensus has been that several youth movements of this type will arise, some military-oriented and others not. Baden-Powell is butterflied, but the growth of a separate youth culture and the desire to provide outdoor recreation to children in an increasingly urbanized world will lead in similar directions. And if there's scouting, there will be scouting-inspired literature and graphic novels, which means that there will be - or already is - at least a rough analogue to Tintin. I suspect that this analogue might be German, especially if a scouting-type movement is one of the by-products of the Wandervögel era, but there are other candidates.
 

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Amadeo Mukadi, “The Decolonization of the Congo,” African History Quarterly 59:288-96 (Fall 2005)

… On June 30, 1955, the Congo Reform Congress filed suit once again in the Court of Arbitration, demanding immediate self-government at the provincial and national levels. At the same time, it declared a nationwide general strike, called for protest marches throughout the country and called on all Congolese to reject the colonial government’s authority.

The impact of the Congress’ call varied widely across the country. In rural districts where the municipal elections had brought cooperative local elites to power [1] participation was minimal, and the police, backed by private security forces, crushed incipient protests. The capital of Malebo, though, was paralyzed: most people took part in the strike, and few of the others dared come to work at the risk of being attacked by Congress mobs. The provincial capitals and transportation hubs were also shut down, and although work continued in the countryside, products couldn’t get to market.

Needless to say, no one was satisfied with this state of affairs. By August, the protests had begun to take on the characteristics of a low-level civil war, with corporate security forces attacking cities in an attempt to forcibly reopen the railroads while Congress fighters infiltrated the countryside to mount revenge attacks and organize resistance cells. In the meantime, the Congress’ rhetoric turned more and more against the Court of Arbitration itself, and the protesters in the cities attacked police stations, record offices and other symbols of government power as well as the white-only private clubs and stores that had persisted despite the advent of legal equality. The government itself was caught in a dilemma: should it attempt to restore order in a colony that the Court of Arbitration was likely to give up anyway, and would such an attempt only fan the flames?

Then things got worse.

In late October, rumors began to spread of a bench memorandum being circulated among the Court of Arbitration judges. The memo supposedly outlined a plan under which the rubber, mining and forestry companies, and their governmental patrons, would fund the Court of Arbitration’s peacekeeping activities in exchange for deeding Congo to them as a private concession rather than giving it independence under a popular government. The rumor had it that the memo was supported by psychological and anthropological reports that reflected the worst of nineteenth-century scientific racism.

There was, of course, no such memo. Corporate interests did make racist arguments to the court, as they had done for years, but no one had offered the court an enormous bribe (which was higher than the annual profits the concessionaires took out of the Congo), nor, based on internal papers subsequently released by the court, did the judges take such arguments seriously. But in the febrile atmosphere of pre-independence Congo, after years of collaboration between the concessionaires, local elites and officials nominally responsible to the court, the rumors had an air of believability. Many people claimed to have seen excerpts of the memo – what they had in fact seen were legal briefs and dossiers filed by the anti-independence side, which were mistaken for official documents because they bore the file-stamp of the court – and the public became convinced that the court was about to hand the Congo outright to the concessionaires.

Both the court and the Congress denied the existence of the memo, but to little avail. Protests quickly turned into riots, spreading throughout the International Congo and even into the German and Portuguese trusteeship zones. By the end of the year, much of the country was in a state of insurrection, and it had slipped as much out of the Congress’ hands as out of the government’s, with many areas controlled by local party chiefs or ethnic leaders.

Now, the Court of Arbitration did try to restore order, putting the cities under martial law and decreeing a temporary ban on strikes and protests. The Congress defied the ban, leading to street confrontations between international troops and Congolese protesters, with the African troops particularly despised. Both inside and outside the cities, troops faced ambush and kidnapping, and some of them enacted unofficial reprisals.

Amid the spiraling chaos, the court finally threw up its hands. On March 21, 1956, the court issued a short decision – itself a departure from the lengthy, analytical rulings that had characterized its previous Congo jurisprudence – stating that the Congolese had “reached a sufficient level of development” to achieve independence. In a schedule to the ruling, the court named a transitional cabinet and parliament as well as provincial councils, all composed of Congress leaders, senior Congolese civil servants and local elected officials. The transitional bodies would hold power for two years until elections could be organized, and the court would hand full control to them “once a requisite level of order has been restored.”

If the court had expected this proclamation to stop the fighting, it was disappointed. The Congress declared that it would participate in the government and called on its supporters for calm, but many areas were outside its control, and the country was full of factions with axes to grind that felt left out of the transitional process. In the lower Congo, Bakongo nationalists declared an independent kingdom; a coalition of provincial and district officials in Bandundu, backed by local concessionaires, formed a republic; other breakaway states emerged among the Luba and the Mongo or in areas under the sway of charismatic leaders.

International troops still fought in the Congo for the remainder of 1956 and into 1957 – although in an ironic turnabout, they now fought to install a Congress-led government – and . In the meantime, the Court of Arbitration belatedly planned an exit. Ordinarily, the court would be expected to play the role of peacemaker and broker, as it had done in East Africa at the end of the previous decade [2], but here, where the court itself had been the colonial power, it lacked the credibility to do so. Instead, it sought to assemble a coalition of the Congo’s wealthier and more developed neighbors to provide expert aid and financial support. This effort was partly successful, and Malebo filled up with aid workers from Gabon, the African provinces of Portugal, the Copperbelt and Zanzibar, although their relationship with the transitional government would be fraught.

Finally, in January 1958, sufficient order had been restored around the capital and in the lower Congo for the formal change of power to take place. A transfer commission made up of representatives from the neighboring countries oversaw the handover of military installations, government offices and rail networks, and the Court of Arbitration’s flag came down in Malebo, leaving the Congress-designed Congolese flag to stand alone. At the same time, the remaining foreign troops in the trusteeship zones withdrew, and in theory, the western Congo was reunited for the first time since the Great War.

In practice, that was less than fully true. Much of the country still remained outside the government’s control, and although an election was held on schedule in March 1958, voting could only be carried out in half the provinces, and the deputies from the other provinces had their terms extended by default. It would be 1959 before the consortium of neighboring states could broker a constitution that was agreeable to the breakaway factions and the election was completed.

The Congo thus embarked on its brief “confederation period,” characterized by broad provincial autonomy and domination of the national government by a council of provinces. This restored civil peace, but it also split the country into small units that, in many cases, concessionaires or other outside interests were able to dominate. The pattern established during the local elections of the 1950s, in which company-sponsored local aristocrats dominated the municipal councils and civil service, played out on a provincial level during the early 1960s. In the local and provincial elections of 1962, the Congress won majority control of several provinces but was virtually shut out in neighboring ones, and the weak government in Malebo had little ability to rein in the provincial machines.

By this time, though, a movement to “complete the struggle” was percolating in the provinces under the leadership of George Tshilengi. Tshilengi was a Luba – an ethnic group that had retained more coherence than most under the international regime, and had parlayed its mercantile connections into better treatment than most African peoples received – and he came from a family of traveling merchants, minor functionaries and intellectuals. He had been a member of the Congress since the age of fifteen, and had become a leader of its more radical wing. Now he argued for full democracy in the provinces and the removal of all foreign ownership of the economy, and with the aid of civil war veterans, he built a network of self-defense groups and political alliances in the rural areas.

The general election of 1964 would be a turbulent one, fought as much within the Congress as between parties and featuring pitched battles between political and corporate militias, but the discontent in the countryside gave Tshilengi the balance of power in the federal parliament and council of provinces. He quickly moved to consolidate his power, buying off some rivals with political offices and neutralizing others through scandal and prosecution, and by early 1965, he held both the weak presidency (in which his opponents had initially hoped to contain him) and the substantially stronger premiership.

His regime would prove even more radical than many had anticipated. During the campaign, he had emerged as one of the strongest critics of the emerging post-Westphalian world order, arguing that regional autonomy, cross-border unions and treaty agencies might work well where the rule of law was strong, but where the state was weak, they merely facilitated tribalism and corporate rule. In 1966, he felt strong enough to put these objections into action, abrogating the 1959 constitution and re-establishing the Congo as a centralized unitary state. At the same time, he announced the suspension of all elected bodies, and even as he did so, troops from the national army and his political faction occupied government buildings throughout the nation.

Tshilengi’s auto-coup touched off another round of provincial rebellion, and several regions in the north and east remained out of reach, but by this time the Congo had a genuine army, and in most of the country, the regular army and factional militia were able to trap the rebels in a vise. By 1967, Tshilengi was able to promulgate a new constitution in which all provincial and municipal officials were centrally appointed and in which all political parties, including the Congress, were outlawed. An election held later that year was limited to candidates who “supported the ideals of the national movement,” and although more than one candidate was allowed to run in most districts, the incoming parliament was very much Tshilengi’s creature.

Having achieved absolute political power, Tshilengi now focused on the concessionaires and foreign experts, the latter of which he viewed as little more than partners in the continuing exploitation of Congolese resources. He ordered all foreign-owned companies to sell a majority of their shares to Congolese owners or face nationalization – a demand that most obeyed, although the Congo would face international compensation claims for decades – and expelled the aid workers from the neighboring states. In late 1968, the government announced a crash industrialization program that began with import substitution but also included refinement of Congolese natural resources, and devoted nearly all of its declining foreign exchange to construction of industrial infrastructure.

The International Congo had always been an experiment, and by 1970, the independent Congo had become an experiment of a different kind. A real sense of nationhood was taking hold in the country, and a single law, finally, was applied to everyone. The decline in production that had followed the semi-nationalization of the concessionaires was starting to turn around as Congolese gained experience in management, and the beginning of industrialization promised a more even distribution of wealth. But the Congo had become a dictatorship under the growing personality cult of Tshilengi, dissenters faced increasingly harsh repression, and the freedom the Congress had fought for seemed as far away as ever. A vibrant civil society had grown up in the Congo between the 1920s and 50s, and the question now was whether it would save the country or be crushed…
_______

[1] See post 5186.

[2] Ibid.
 
Nice socialist realism painting at the beginning of the update- and interesting transition for Congo (although I hope this strongman is better than Mobutu).

How is Sud-Kivu doing?
 
The Congo: it can't catch a break, ever. :p

At least Tshilengi, while authoritarian and dictatorial, is much better than Mobutu Sese Seko: his methods are questionable to say the least, but he's not a kleptocrat, and his heart is in the right place. And, I doubt anything but the rule of the authoritarian but capable Tshilengi could've kept the anarchy-prone Congo - a country that, with the exception of Sud-Kivu, spent decades being metaphorically and violently raped by foreign powers - from falling apart completely and becoming our Congo.

I kinda wanted to see the restored Kingdom of Kongo survive, though.

How's Sud-Kivu doing, by the way? And the post-Mélisande Rwanda?
 
Yeah the Congo really does never catch a break, but at least Tshilengi doesn't seem like Mobutu so far (and hopefully remains so). He also seems like he's trying to build a country instead of merely making himself rich, and letting the Powers that Be continue to exploit their resources (but I'm sure he's made quite a handy profit at though). Have to say, I was actually expecting Congo in TTL to collapse into a couple nations like it almost did. In long run, I hope it pays off for the Congolese to finally get a better deal than OTL.

Also, love that painting you picked for the update too.:cool:
 
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interesting transition for Congo (although I hope this strongman is better than Mobutu).

It's better than OTL--Tshilengi is at least not running the place as his personal piggy bank, and most places are stable--but not enormously so...

The Congo: it can't catch a break, ever. :p

At least Tshilengi, while authoritarian and dictatorial, is much better than Mobutu Sese Seko: his methods are questionable to say the least, but he's not a kleptocrat, and his heart is in the right place. And, I doubt anything but the rule of the authoritarian but capable Tshilengi could've kept the anarchy-prone Congo - a country that, with the exception of Sud-Kivu, spent decades being metaphorically and violently raped by foreign powers - from falling apart completely and becoming our Congo.

I kinda wanted to see the restored Kingdom of Kongo survive, though.

Yeah the Congo really does never catch a break, but at least Tshilengi doesn't seem like Mobutu so far (and hopefully remains so). He also seems like he's trying to build a country instead of merely making himself rich, and letting the Powers that Be continue to exploit their resources (but I'm sure he's made quite a handy profit at though). Have to say, I was actually expecting Congo in TTL to collapse into a couple nations like it almost did. In long run, I hope it pays off for the Congolese to finally get a better deal than OTL.

No, Congo can't catch a break. It suffered through extractive colonialism during the late 19th and early 20th centuries that much less abusive than OTL, was a Great War battlefield to boot, and was ground zero for the early release of HIV. Its terrain is difficult, it contains many ethnic groups with little or no historic connection to each other, and most of its peoples have no pre-colonial experience of statehood. Add in the haphazard nature of late colonial-era state-building, and the Congo is fucked. At this point, there was no way I could see to get it to develop like the Niger Valley or Kazembe or even Buganda.

On the other hand, without a Mobutu to ruin it, TTL's Congo is also a long way from hopeless.

Tshilengi is indeed a better strongman than Mobutu. That isn't exactly a high bar - it's hard to be worse than Mobutu without getting to full Idi Amin or Macias Nguema territory - but aside from not being a neglectful kleptocrat, Tshilengi is also competent (except for the half-hearted feint toward import substitution, but that was a political necessity) and not personally corrupt. Many of his methods, especially the growing cult of personality, are bad ones, but he does have the good of the country in mind.

He's modeled, to an extent and with variations to take TTL's circumstances into account, on the kind of ruler I imagine Lumumba would have been if he'd survived (and yes, I think he would have become a dictator, given the ideological fashions of the time). Your mileage may vary depending on your conception of Lumumba's character.

And as for the country being united: he's accomplishing that in the areas under his control, but there are still those northern provinces outside his reach, and while local nationalism has been driven underground, it still exists. The Congo's story isn't over yet.

Nice socialist realism painting at the beginning of the update

Also, love that painting you picked for the update too.:cool:

It was a Chinese poster from OTL, dating from the time of the Katanga war. I took out the Chinese characters at the bottom, because there's no reason for China to be interested in Congolese affairs ITTL.

How is Sud-Kivu doing?

How's Sud-Kivu doing, by the way? And the post-Mélisande Rwanda?

The Kingdom of Kivu, as it now is, is doing pretty well, but the Köhlers' feudal setup is reaching its sell-by date. We'll see Kivu and the Great Lakes in more detail about three updates from now when the cycle gets to East Africa.

The next update will be what was originally supposed to be the second half of this one: the former German colonies.
 
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