In the eyes of foreigners, the Netherlands has a controversial tradition. Every autumn an old man named Sinterklaas (a figure based on Saint Nicholas, patron saint of children and one of the sources of the popular Christmas icon of Santa Claus) with a staff, a miter and a long beard arrives in the Netherlands on a steamboat accompanied by dozens of servants, called zwarte pieten (Black Petes). These Petes have traditionally been painted black, have bright red lips, gold earrings, and curly hair. Black Pete hands out sweets and presents to children. To outsiders this whole tradition has an obvious stereotypical racist character, but for many Dutch people it is an innocent tradition: they say this has nothing to do with racism. In the last ten years in particular there has been increasing criticism of the racist character of Black Pete, both from minority groups within the country and from abroad. This is a very delicate situation in the generally liberal and tolerant Netherlands. Fierce discussions and demonstrations by supporters and opponents characterize the past ten years. Why is this tradition so highly valued and how should it continue?
Bram Peters explains.
Illustration from Jan Schenkman's book Sint Nikolaas en zijn Knecht (Saint Nicholas and his Servant).
Although Sinterklaas is a tradition for children, it’s always the adults who say Black Pete must stay black, not the children. This has to do with the fact that adults have an image from their youth of what Black Pete should look like. Children don’t have those memories. And that’s why it’s so sensitive. Adults feel that a tradition they have only fond childhood memories of may not be passed onto the next generation. Their tradition is under pressure to change and that hurts. Every survey shows that it is mainly older Dutch people who want to stick to the traditional appearance of Black Pete. Younger generations are more open to change.
Over the past ten years you can see that the annual recurring discussion is starting to influence public opinion. The number of Dutch people who are in favor of the traditional Black Pete decreases a little every year, but it is going slowly. International events also influence this shift, for example UN researcher Verene Sheperd’s criticism of the Dutch tradition in 2013 and the worldwide Black Lives Matter protests following the death of George Floyd in 2020. Slowly the tradition is changing: every year more Black Petes appear with only some soot smudges on the face rather than full blackface. Other Petes are painted in all kinds of colors.
When something is part of your own culture and tradition, it can be very difficult to understand that it can be hurtful to others. Something that is perceived as racist by others cannot be easily understood for people for whom it is part of their identity. There seems to be a blind spot. In addition, we live in a time when the world is changing rapidly. Globalization, migration and the rise of the internet and social media mean everyone is connected to everyone and old habits and customs are constantly under discussion. Many people experience a loss of identity and tend to cling to the old. Polarization is the result. It is more important than ever to keep in touch with each other and really understand why one wants change and why that change takes time for the other.
Global discussions
Similar discussions about racist heritage are also present in other countries. Take for example the situation in the United States, where statues of so-called Civil War “heroes” such as General Robert Lee are removed and the use of the Confederate flag on government buildings and other locations has become highly controversial. The statues and flag are widely seen by minority groups as symbols of slavery and oppression. And they find the majority of historians on their side. For white residents of the southern states, the situation is sometimes more nuanced. They see these symbols as part of their past and heritage and do not necessarily associate them with racism. The aforementioned blind spot seems to be present here too because most of these people aren’t white power supremacists. It is essential that this group enters the dialogue with the group that do find these symbols racist, even if one may not be used to talk with the other. This will help to get a better mutual understanding and hopefully accomplish a re-evaluation of the controversial heritage that simply exists, even if it will take time. And to make a stand together against the white power movement that is not only openly racist but is even proud of it and cannot be reasoned with.
What do you think about re-evaluating controversial heritage? Let us know below.
About the author: Bram Peters is an historian from the Netherlands. He has a MA in political history from one of the major Dutch universities, and specialized in national identity and traditions, as well as parliamentary history, the second world war and war propaganda. He worked for years as a curator at one of the largest war museums in the Netherlands. He likes to get involved in public debate by writing articles for national and regional newspapers and websites.
