Richard Burton’s Outdated Bigotry Views and the Public Sphere

Richard Burton's Outdated Bigotry Views and the Public Sphere

This is my two cents on the Richard Burton's colonial expedition and exploits against Somalis in the middle of the 19th century. His infamous anti-Somali perfidy, 'The First footstep in East Africa' has resurfaced recently as a milieu of mild discussion topic among some cyber forums.

We often heard about controversial or challenged books. So what exactly makes a material to be restricted from public view such as the libraries and other academic resources? In other words, why are some treatises deemed to be unfit for educational and public settings and not others? I, for one, am not for suffocating censorship practice and all its forms. I am not claiming to have sorts of finesse expertise on the subject matter either, but there must be few golden rules, depending on the generic ethical values or trends of every society, why some materials are kept off the limits of public curiosity. This perception largely depends on the circumstances of a given society's cultural and socio-political sophistication of specific era: it could be religious, sexual, and social or lunacy of pure political grounds and such is often the case in the so-called mature cultures (the West) to this date. If one still unconvinced of what I mean by that, let him try his best luck at the nearest bookstore or library in the West to locate the Hitler's infamous manifesto of Mein Kamf or the other memoirs of bin Laden, if there is a one, for that matter.

More importantly, linguistic, socio-political and cultural norms of every community are not immutable but rather in an ad infinitum of dynamic state, often shedding off the old ideas while incorporating new exotic concepts and influences. These changes are closely linked to interactions and thought du jour of wider civilizations around the globe like the slavery, inquisition, colonialism, advance of knowledge, etc. Thus, once controversial issue might become obsolete on later date while mostly the opposite situation might as well be true. For instance, The Uncle Tom's Cabin by Harriet B. Stowe is perfect example of the later case. Despite the book's initial hit and successes in galvanizing the support of the anti-slavery movement in America and even remained popular many decades later it was nonetheless deemed to be unsuitable for educational purpose few decades ago and rightly so. The reason has to do with something of its inherent stereotype references, including the n-word, to the black people that were completely outdated and offensive stuff to the average reader.

Likewise, most of the pseudo-literary and exploits left behind by colonial foot soldiers like that of the Richard Burton with respect to Somali peninsula and its culture are disgrace to humanity in this age and such perfidies have no place in public sphere. Let me put this way: at the pedagogical prospective, the material is flawed in scope if not downright degrading, intellectually speaking. What no one should be entertaining remotely is the purpose of the mission and the legacy it left behind, coupled with the nsidious prejudices against Somali way of life, culture and god-given religion. The whole intent of the expedition was not to enlighten but rather to colonize and enslave both physically and mentally a nation. If anything, it represents a bad karma, especially in the light of current Somali political condition, by magnifying few negative but not so entirely insurmountable stereotypes such as inter-group rivalry. The failure of the ubiquitous Somali "Dr. Falso" to rebuke the topic so far seems troubling saga. Justice Google Burton's work and you would find dozen entries, both critical and pros, by others on his writings. But insults against remains unchallenged.

At the street level, it reinforces unintelligible and tribal psychotic grip for many. To that effect, let me mention bizarre incident at bookstore (Chapters) in Ottawa years ago where the said book was put for sell. As soon as Waryas came across the display, half of the pages were either missing or tempered and later the owner has to pullout from the shelves for good. It was not uncommon to sight a bunch of Somali at the nearby cafeterias, with pages still stuffed in pockets, arguing, not about merits and rational analysis of the issue, but which groups were offended most. This would have been the proverbial black pot and kettle argument according to the old author's prospective. All he said was some have only known mothers; others have no known fathers; and still others have neither — pretty the same stuff — and by extention a "savages" with unknown origin living in the lands of Oromo and Abyssinians.

Worse yet, as Dr. Muhammad Megalommatis aptly pointed out, his scandalous work was a bible for every colonial midget who interested to exploit and subjugate Somalis back then. Overall, half of what he wrote about Somali culture, territory, social and religious practice was fabricated and exaggerated in order to suite the ensuing colonial devious plots. Obviously he was spy, coward and thief to the land as he confessed at length and thus no one of his right mind should expect to see some objectivity and scholarly material from. Unfortunately, the misfit adventurer had succeeded his scheme –subjugation of a free society. In turn, such reality left indelible damage in terms of exploitation, enmity and unnecessary of petty hyper-antagonism within the fabric of Somali society to this date.

Of course, one might argue on merits of the intruder's vivid accounts on the local scenery covered by the trip. But purported benefits are minuscule compared to th eextent of defamation and discrepancies of the perfidy; notwithstanding the purpose of the whole expedition and the destructive legacy it left. Besides, let us face it, there is no doubt that many Somali folks could have retold more balanced and better accounts, had they only given slightest priority on the matter by recording, cross-examining and sifting through their progenitors' oral history and experience. After all, the period in question stretches within the lifespan of the third or fourth generations of the past.


On the whole, the derogatory, duplicity, misrepresentation, contradictions and ignorance comments that one could found (explicitly or implicitly) through the scribbling are endless. Canadian author, Margaret Laurence, later opined that Richard Burton's views were based on chauvinistic stance. Here are at least ten reasons why credibility of the so-called orientalist author and his anti-Somali concoctions seem farce and ignoble affair.

His notes were all about exploitation and sowing enmity among clans. These actions were not coincidence at all since his Victorian masters expected to deliver nothing less in order to implement the vicious colonial scheme of "divide and conquest."

He resented Somalis due to their fierce independent and egalitarian nature plus Islamic heritage. This was in sharp contrast to the virtual serfdom and rigid social hierarchy system that were so prevalent across the parasitic Anglo's subjects and territories including his Irish heritage (irony is that before the trip, in 1852, one quarter of the Irish population was decimated by a man-made famine.) As well, he resented much Somalis because no one (except inner-circle spies) treated like a master, as he was unable to tell anyone else about his true identity. He felt belittled, deprived and humiliated in public beyond comprehension.

Part of the scheme was already hatched in Aden. Invaders were supplanted a handful of individuals from non-local sub-group on the Zaila coast earlier whereas the decoy Sharmarke, End Time and other wanderers were all belonged to small-time agents of the same pack. They were on par with the true characterization of the "useful idiots" by Stalin. No trace of the pack to be found in Zaila when Britain made the fateful treaty with the Ugases of two prominent native groups in 1884.

Author mostly cursed local clans (http://www.americanchronicle.com/articles/69301) which holed up in Zaila and held sway excursion to proceed farther. The legitimacy of token sultan (Sharmarke) was not extended beyond the walls of Zaila. He has to deceive and corrupt with the British help all the way through other genuine leaders and lions of the land of Ugases and Garads

He longed for free service and slave labour of the locals or even wished to raid on their shoulders as this was not uncommon practice for colonialist in many parts of Africa and Asia back then, but most Somalis couldn't care less and that was why Burton, like Speck, vilified the Abans incessantly. After all, it was an era in which shooting of the Kalahari bushman by any European adventurer for sports was legitimate act.

Burton was a typical eccentric European person living in his era. He was intoxicated with racial superiority, be it physical trait or otherwise, but later shaken by the popular Somali view who seemed oblivious, if not held contempt, to such notion. "On one occasion, however, my amour proper was decidedly flattered by the attention of a small black girl, apparently four or five years old, who followed me through the streets, "ejaculating wa-wanaksan" he wrote. Is proves that the "prominante" had no one but a comfort of bubbling four year old baby about the purported beauty of the white skin during in the whole trip.

Alleged deviant behaviour might have also contributed his animosity toward the Somali way of life. According to Wikipedia, "… It is known that he participated in an undercover investigation of a brothel said to be frequented by English soldiers where the prostitutes were young boys… came to believe that Burton had, himself, participated in some of the practices described in his writings." Note also the infamous encounter with a young boy, seemingly sodomy nature, en route to the Hajj. Crux of the matter is not about a sexual preference per se but rather the fear of being discovered by the hard-nosed nomads, who unlike the wrenched ghettos in homeland, could have condemned on sight. Contrary to the popular Anglo myth, legend also had it that when Burton visited to the Hajj earlier he completely fitted with Abaya disguising as a matron and escorted by another Arab man posing as husband. His wife burnt all sexuality related materials later to cover up.

Contradictions abound in his writings: He called Somalis as hypocrites and treacherous race while by the same breath talked about being hallow. He talked about war-like people that could be good soldiers and next line he ridiculed as incompetent savages. At one point he accused of being picky and greedy race while at same time citing hospitality they gave. Other occasions, he talked about their undesirable African features and while noting how some parts of their anatomies were exceptional. He wrote about wild sexual behaviour of polygamist nature that involves marriages of more than 10 wives, but luckily we all now Somali are very conservative to this date.

His antipathy toward Awdalites usually stems from two things (1) they were prominent group in the Zaila-Bulehar coast civilization and were in good terms with the old Turk hegemony before its influence was receded. He had profound suspicion about their future loyalty to the would-be new masters (2) Burton had definitely tips feed by informants & com. The slur was not limited to bad-mouthing. He also misrepresented in territorial wise. For instance, the en route to and fro Harare ( Zaila hills to Marar and then fro Marar to Ao Barreh, etc.) Burton spent entirely in their territory. He might encounter few caravans on the way (see chap. IX); however, there couldn't be other inhabitants between the noted groups in the Marar borders nor the vicinities of Aw Barre and Jekaha wells, for that matter. Others were either far to the east side or west of the said routes.

His ignoramus came to the open when Burton opined about the cause of malaria and its source and said that "savages" superstitiously attributes it to the mosquitoes. As it turned out, Somalis had supreme scientific experience about this fact but Europeans had little idea at the time. He also ridiculed how natives applied animal grease against sunburn and insect bites, but he tried himself later and felt the difference. Isn't the usage of cream stuff common thing in the West these days? How much this man prejudiced, pathologically liar and oxymoronic was beyond one's imagination.

All in all, Burton was a misfit bigot, manipulator, ignorant and ruthless Colonialist foot soldier. Nothing less can describe the damage, misrepresentation and prejudices of his material toward Somalis and other Africans. Such concoction has no place in the enlightened and sovereign minds of the young generation. His notes fall beyond the limits of human decency and that is why even his wife fittingly burnt his other voyeuristic and scandal-ridden material after his death.


Mohamed A. Awale
Moe-awale@hotmail.com