Associations and sociability between is and ought (1944–1953)

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Abstract

During his trip through the Congo Free State in 1899, the mayor of Brussels lamented the lack of associations. According to him, European colonial society required protected social spaces if its members were to come together in ways appropriate to their social status and cultivate bourgeois manners even under adverse circumstances.1 Over the course of time the association developed into Europeans’ most important form of sociability in the Congo. Beginning in the 1920s, however, Congolese too, primarily graduates of mission schools, started to organize themselves into associations. In the colonial situation, the practices and forms of association-based sociability were subject to a complex transformation.2 The association culture of Congolese differed from that which arose in the eighteenth century along with the European and US-American bourgeoisies, especially in its relationship to political and religious authorities. While associations in the trans-Atlantic world were distinguished by a certain autonomy,3 in the Belgian Congo they were closely tied to the institutions of state and church and were subject to their patronage and control. It is no coincidence that the colonial state’s involvement in African associations began in the mid-1940s. During the war years, the colonial administration had taken wary note of the growth of informal associations in the cities, though without doing anything about it. The authorities overlooked the fact that these were often mutual aid societies established by new city dwellers, organized based on their places of origin, whose members sought to help each other cope with the challenges of everyday city life.4 In the eyes of the authorities, these bodies were “hierarchical sects,”5 which they suspected of being potential hotbeds of messianic and subversive movements. These free associations were
“应该”与“应该”之间的联系与社交(1944-1953)
1899年,布鲁塞尔市长在访问刚果自由邦期间,哀叹当地缺乏社团。根据他的观点,欧洲殖民社会需要保护社会空间,如果其成员以适合其社会地位的方式聚集在一起,即使在不利的情况下也要培养资产阶级的举止随着时间的推移,这种联系发展成为欧洲人在刚果最重要的社交形式。然而,从20世纪20年代开始,刚果人(主要是教会学校的毕业生)也开始组织自己的社团。在殖民形势下,以联想为基础的社交活动的实践和形式发生了复杂的转变刚果人的结社文化不同于18世纪随着欧洲和美国资产阶级而出现的结社文化,特别是与政治和宗教当局的关系。虽然跨大西洋世界的协会以一定的自治权而闻名,但在比属刚果,它们与国家和教会机构密切相关,并受其庇护和控制。这个殖民国家从20世纪40年代中期就开始参与非洲协会,这并非巧合。在战争年代,殖民政府谨慎地注意到城市中非正式社团的增长,尽管没有采取任何措施。当局忽视了这样一个事实,即这些往往是由新城市居民建立的互助协会,根据他们的原籍地组织起来,其成员寻求相互帮助,以应付日常城市生活的挑战在当局眼中,这些组织是“等级森严的教派”,他们怀疑这些组织是弥赛亚和颠覆运动的潜在温床。这些自由的联想
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