![]() The concept of the Neger was created in a context of exploration and the conquest of Africa and Africans by a small group of white men inspired by racial theories. Once his fears are contained in a body/a container/a monster, man thinks he can easily control them. These monsters are caricatures of real human beings with bestial characteristics. For that reason he creates monsters onto which he projects his fears. The VELLER-project (SKINNER-project) : the Final Solution to the Neger Problemįlanders, Flemish people and black man must be saved from the threat of that monster called the "Neger" or the Negro/Nigger. We use a form of sorcery to disarm these perpetrators of their arguments to defend the "Neger." The arguments lose their power, their conviction. We redirect hate towards hate to neutralise hate. By stealing the adversary’s weapons we turn these weapons of destruction into instruments of reconstruction. The VELLER project steals and uses the instruments from the adversaries (the violent imagery, vocabulary and the fanaticism used by the Flemish nationalist movement and by the Flemish far-right movement) and use them for an antiracist performance. Stopping an obsession requires shock therapy. Protecting a cultural heritage has a high price. ![]() Project VELLER portrays in a graphic way what needs to be done to keep the term "Neger" and the body of the Neger alive. The second element of this narrative is that perpetrators don't want to be associated with Flemish nationalists or with the Flemish extreme-right movement. Most people want to be neither the slave - the Neger - nor the slave owner. If the perpetrator wants to keep using the word Neger and the black face, then let him be consistent and embrace the role of slave-owner and live up to the role for better and for worse. Let the perpetrator inhabit the body of the slave-owner and let him experience how uncomfortable it is to play God. Place a perpetrator in a similar situation and he will feel uncomfortable because he recognises the inhumanity of that slave-master relationship. He gave the slave a new name and a new existence according to the slave-owner's needs. Back then, a white man could dispose of another man's life and destiny. The first is the reenactment of a slave market on which Negers (Neger Monsters) will be sold the way Congolese slaves were sold. Two elements are central to this narrative. Place the perpetrator in an uncomfortable position and he will feel victimised. The only possibility left is to tell the same story from the perspective of the perpetrators. It has no effect to tell this story from the perspective of the victims of these practises. ![]() ![]() In absence of a better diplomatic solution, I realise with much regret that only a radical approach will catch their attention and bring about a change in attitude. We are running up against a wall of unwillingness, stubbornness and self-centredness. The recent reactions of disappointment, indignation and anger expressed by Flemish celebreties of black descent on Flemish media and social media are a sign of the deep frustration. Campaigns aimed at diplomatically sensitising people to this problem haven't convinced many white Flemish people to change these practises. They argue that they have no bad intensions and that culture is sacred and untouchable. Many Flemish people see the word Neger and the imagery around the Neger as a cultural heritage they are not prepared to modify or give up. The best example is the character of Zwarte Piet (Black Pete), who parades the streets of Flanders in black-face make-up every 6th of December to celebrate St-Nicolas (Santa Claus) Day. They find it even harder to reject the imagery of the Black Face. Many Flemish people find it hard to understand that the use of the word Neger (ENG: Negro or Nigger) is degrading because it refers to the Neger concept, invoking an inferior human being, more animal than human, without any talents and only driven by vices. ![]()
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