In asking the World Bank to take a lead in the recovery of the stolen resources of poor countries, I did not suggest that such criminal transactions are made through the World Bank. I am also aware that banks are not set up normally to act as a police force. But we live in terrible times when an individual tyrant or a small clique of looters in power can destroy the lives and the future of whole countries and whole populations by their greed. The consequences of these actions can be of truly genocidal proportions.
Herein lies the root of the horrifying statistic to which the president of the World Bank, James Wolfensohn, drew attention: “You will be staggered to know, as I was, that 37 percent of African private wealth is held outside Africa, whereas for Asia the share is 3 percent and for Latin America it is 17 percent.”2
It would be a great pity, I remarked, if the world were to sit back in the face of these catastrophic statistics and do nothing, merely to preserve codes of banking etiquette and confidentiality formulated for quite other times. The world woke up too late to the inadequacy of these codes in the matter of the Nazi Holocaust gold. We had thus been warned. The cooperation of the world’s banks, led by the World Bank Group, in eliminating this great scourge would have given so many poor countries the first real opportunity to begin afresh and take responsibility for their development and progress, and it would have discouraged future marauders of nations. It would also have cleared the world’s banking systems of the charges of receiving stolen property and colluding with genocide.
For too long the world has been content to judge peoples and nations in distress largely on the basis of received stereotypes drawn from mythologies of oppression. In 1910, at the height of British imperial dominion, John Buchan, a popular novelist who was also a distinguished imperial civil servant, published a colonialist classic entitled Prester John, in which we find the following pronouncement: “That is the difference between white and black, the gift of responsibility.”
I do not believe such a difference exists, except in the mythology of domination. Let’s put this to the test by giving these poor, black nations the first sporting chance of their lives. The cost is low and the rewards will blow our minds, white and black alike. Trust me!
Let me round this up with a nice little coda. “Africa is people” has another dimension. Africa believes in people, in cooperation with people. If the philosophical dictum of Descartes “I think, therefore I am” represents a European individualistic ideal, the Bantu declaration “Umuntu ngumuntu ngabantu” represents an African communal aspiration: “A human is human because of other humans.”
Our humanity is contingent on the humanity of our fellows. No person or group can be human alone. We rise above the animal together, or not at all. If we learned that lesson even this late in the day, we would have taken a truly millennial step forward.
1998