Francio Guadeloupe, Associate Professor of Anthropology (UvA) and senior researcher at the Royal Institute for Language, Land and Ethnology
‘All over the world, not just in Europe, you had the idea that some people were born to rule and others to be ruled. For all kinds of reasons – gender, skin color, ethnicity, religion, you name it. Until three great revolutions took place in the eighteenth century: the American, the French and the Haitian Revolution. All three of these revolutions fell under the heading of equality, liberty and brotherhood/sisterhood. This is often seen as part of “western civilization”, but is actually part of a push towards world civilization.
In the Haitian Revolution (a revolt led by enslaved people once morest the French colonists of Saint-Domingue, which became the free state of Haiti in 1804, ed.) you can see how diverse that struggle was. Many leaders were Muslim. Women began to demand rights. And it was regarding destroying the idea of race. The Haitian Constitution of 1805 only refers to black people, but black also refers to people of Polish and German descent who fought once morest the French oppressors. So the Haitian black was: everyone who fights for equality. Black actually means: human. Decolonization is regarding destroying oppressive structures, not regarding strengthening your identity. That’s why we need to develop new parties, non-ethnic traditions that connect people.
You contribute to decolonization when you try to build societies in such a way that they respect the basic principles of equality, liberty and fraternity. In this time of climate change, this brotherhood idea should be stronger. Because it affects us all. And so the fight once morest religious intolerance must be linked to the struggle of young people to find a home in the wealthy West, to building in an ecologically responsible manner, and to organizing your society differently. Colonizing is not only regarding exploiting people, but also certain parts of the earth. It always has an ecological component. Everyone has certain legacies of colonialism and everyone should try to get rid of those legacies.
For this we need non-racial education. I get that people go from “white” to “white”, but that kind of thinking doesn’t help. With that you keep the racial categories and the us-versus-them thinking. When I read regarding a struggle in India once morest British colonialism, I think: that is also my struggle, because I also have that dream for the future. Solidarity goes through the ages.’
Lara Nuberg, Historian, writer and guest lecturer at the educational project Colonial traces in my neighbourhood
‘It starts with listening to people whose experiences have never made it into the history books and examining which stories have been kept under wraps. To also ask yourself: how does that work in the now? Watch documentaries, read books that question your own beliefs, with an open mind. Ask yourself: Who has the power in this story, and what is the power in telling this story?
I also ask this question in the guest lectures I give at schools and ROCs. I explain why I do or do not use certain terms myself. Language is not objective and we keep learning. My colleague recently said: instead of ‘discussion regarding the colonial past’ we can also talk regarding ‘resistance once morest the colonial narrative’. The main goal of this educational project is that students understand why there are Indo-Dutch people here in the Netherlands, like my grandmother, and Moluccans, Surinamese, Curaçaoans, Arubans: because there is a colonial past. The students meet a neighbor who was born in a former colony and learn to tell his story. To make such understanding widespread, as a country you need to invest in history education at all levels. It cannot be the case that the sense of history in a country is dependent on projects.
‘In my opinion, decolonization cannot be done without pursuing equality and that means that we have to limit our prosperity in the Netherlands.’
Decolonizing is not only regarding people’s stories, it is also regarding uncovering how the world is made up. If you see a photo of the climate summit, you will see that everyone is wearing a suit and tie or jacket. What would the picture have looked like if not men from Europe had colonized the world, but women from India? And why do we talk regarding third world countries, or low-wage countries? “God created the world with land borders and that is why someone earns twenty cents an hour in one area and sixty euros in another?” No of course not. In my opinion, decolonization cannot be done without pursuing equality and that means that we have to limit our prosperity in the Netherlands.’
Noraly Beyer, Ex-newsreader (NOS), actress and board member of Werkgroep Caribbean Letteren
“By knowing your history, I think you can talk regarding the future with more vision. Which brings me to the words that must continue to be said: that we must not forget what happened. Because otherwise we repeat our mistakes, we make war, we exploit. Apparently, it is in us humans that we repeat our mistakes if we do not actively remember them. And that has happened too little in the decolonization process, I think.
I was born on Curaçao and have Surinamese parents. My parents were born and raised during colonial rule, with Dutch norms and values that actually clashed with their environment. My mother thought we had good hair. What is good hair? Bad hair, according to her, was frizzy hair. I didn’t understand that, I thought frizzy hair was the end when I saw it in other children. I loved touching it and seeing how it springs back like a spring when you touch it. But it wasn’t until much later that I realized that it wasn’t really possible, those comments that I should be happy with good hair. The fact that I received this in my upbringing is due to colonization. People were indoctrinated. Although there are also very strong people who clung to their own traditions or their own faith, even if it sometimes carried the death penalty.
By making people aware of their history and that of their society, you can get rid of the idea that black people, as it used to be in the slavery days, are inferior to white people.
‘My hope is that knowledge of our shared history will be spoon-fed to them.’
The decolonization process is underway, although it is not going smoothly – see the discussion regarding the excuses for the slavery past. Someone may say, “I don’t care, because it’s none of my business.” But the trick is to understand that we have a common history, which includes the colonial past of slavery, exploitation and dehumanization. You can’t start early enough with this. Then no one will say to me anymore: “Hey, how come you speak Dutch so well.” My hope is that knowledge of our shared history will be spoon-fed. You can then see for yourself whether you like that porridge or not, but you will know for good that the porridge is there.’
Pravini Baboeram, Decolonial thinker and community organizer policy
‘If you want to decolonise, you first have to make an inventory of the damage caused by the colonial project – tangible and intangible. And that damage must be repaired. Land has been depleted, stolen or occupied, in some cases to this day. People’s identities have been erased, think of enslaved people.
As a descendant of Hindu forced labourers, I am completely detached from the homeland of my ancestors.
There are already concrete proposals for repairs. For example, there is the initiative that descendants of enslaved people can change their name imposed by the colonizer free of charge.
I saw how to properly deal with the decolonization of cultural heritage at the National Archives, when I analyzed the creation of an exhibition regarding Curaçao. One of the points of attention is the role of color and how you look critically at yourself. There was a Curaçao guest curator with a clear vision, who was not always seen as valuable in the past, but as indispensable in the context of decolonization.
The norm, shaped by colonialism, is being challenged and beginning to fray. How can we include more people in this? That starts with an uncomfortable conversation in a safe setting, for example at the kitchen table. Such a conversation is necessary to reflect critically and to think: what role should I play in this process?
If we want to decolonize, we must also decolonize our minds. Why is it that so many white people are so insensitive to black pain? I really relate that to a colonized mind that tells itself that everyone is equal, but does not act accordingly in practice.’
John Samson, Political Editor of Caribbean Network (NTR)
‘How can you decolonize if you hardly have any basic rights? And politicians don’t actually trust you? And if the Dutch media do not see you as an equal Dutch person? I am specifically talking regarding Bonaire, St. Eustatius and Saba, since 2010 “special municipalities” of the Netherlands. Officially they are called “public entities”. For many residents it sounds like their island has become a prostitute of The Hague, and it feels that way. Because they do not have the same rights as other Dutch people. For example, residents of Bonaire are not entitled to unemployment benefits, while you can take your unemployment benefits with you from the European Netherlands to Bonaire. The minimum wages and benefits are far too low to make a good living, while life on the islands is much more expensive.
Moreover, the political representation is incorrect: The Hague has relatively much power over these municipalities, while ministries are not used to governing municipalities at all. The cabinet knows very well that there is poverty – regarding forty percent of the inhabitants of Bonaire have to survive every day – but does not want to take any major steps. There is fear of a “pull effect” of “benefit recipients” and benefits may not be raised to a viable level, because suppose the economy takes a hit. For twelve years now, The Hague has been saying to people in poverty: just a little patience.
Only when the inhabitants of these Dutch municipalities are really regarded as residents of the Netherlands will media editors expose their problems.
An elderly couple told me during a protest on Bonaire in 2022 that, in addition to their work, they have to fish and even have a bird trap in the garden so as not to go hungry. Suppose such a situation occurred on Texel, it would immediately be big news. The problem is that these municipalities are seven thousand kilometers away, so you can’t just go to the Malieveld or take a tractor on the highway.’
