Prelude To The Mirrored Hall Of Fantasies -- Part 2

"The naive supposition on which the argument for education rests is that training counteracts and overpowers a cultural worldview. A trained man is but a clone of his trainer, on this theory, sharing his every attitude and worldview. But in fact what results is a curious hybrid, whose fundamental beliefs may be impervious to the education he has received.

I had a striking example of this phenomenon recently, when I had a Congolese patient who had taken refuge in this country from the terrible war in Central Africa that has so far claimed up to 3 million lives. He was an intelligent man and had that easy charm that I remember well from the days when I traversed—not without difficulty or discomfort—the Zaire of Marshal Mobutu Sese Seko. He had two degrees in agronomy and had trained in Toulouse in the interpretation of satellite pictures for agronomic purposes. He recognized the power of modern science, therefore, and had worked for the U.N. Food and Agricultural Organization, and was used to dealing with Western aid donors and investors, as well as academics.

The examination over, we chatted about the Congo: he was delighted to meet someone who knew his country, by no means easily found in England. I asked him about Mobutu, whom he had known personally.

“He was very powerful,” he said. “He collected the best witch doctors from every part of Zaire. Of course, he could make himself invisible; that was how he knew everything about us. And he could turn himself into a leopard when he wanted.”

This was said with perfect seriousness. For him the magical powers of Mobutu were more impressive and important than the photographic power of satellites. Magic trumped science. In this he was not at all abnormal, it being as difficult or impossible for a sub-Saharan African to deny the power of magic as for an inhabitant of the Arabian peninsula to deny the power of Allah. My Congolese patient was perfectly relaxed: usually, Africans feel constrained to disguise from Europeans their most visceral beliefs, for which they know the Europeans usually feel contempt, as primitive and superstitious. And so, in dealing with outsiders, Africans feel obliged to play an elaborate charade, denying their deepest beliefs in an attempt to obtain the outsider’s minimal respect. In deceiving others about their innermost beliefs, often very easily, and in keeping their inner selves hidden from them, they are equalizing the disparity of power. The weak are not powerless: they have the power, for instance, to gull the outsider."