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On the 5th of December, Sinterklaas or St. Nicholas Day is celebrated across the Netherlands and in parts of Belgium. However, in recent years this children’s holiday celebration has been surrounded by heated political debates and violent protests.
In Dutch tradition, Sinterklaas is depicted as a Christian saint with a long white beard, red cape, mitre and crosier. He arrives on a ship from Spain and rides a white horse through parades across the country. He is accompanied by his ‘helper’ named ‘Zwarte Piet’, or ‘Black Pete,’ who usually appears as a blackface character with a curly black wig, gold earrings and exaggerated red lips. This depiction of Black Pete has been a very controversial issue in the Netherlands, as many believe its depiction is a racist stereotype.
Source: National Geographic
Zwarte Piet is a complex figure - his origins and significance are not very clear, which has led to multiple interpretations of the character. Nonetheless, in our modern-day society it is not difficult to associate Zwarte Piet’s representation - with his blackface, curly black hair, thick red lips, gold earrings and pageboy clothing – as an example of a typical colonial and racist characterisation of black people. Which has brought into question the appropriateness of this holiday tradition in the present-day context.
The Historical Origins of Saint Nicholas:
Much remains unclear about the myths surrounding Saint Nicholas, but many tie the present representation of Sinterklaas and his helper to Jan Schenkman’s book called Sint Nicolaas en zijn knecht (Saint Nicholas and His Valet) from the 1850s. Nonetheless, over the course of time Saint Nicholas’ helper has, and continues to be, interpreted differently by different people.
For some, Zwarte Piet clearly is a slave, rooted in the Netherlands’ colonial history. For instance, BoerDirks highlights the similarities between the pictorial tradition of pageboys, acting as servants, that were very popular in the 18th and 19th centuries. However, others contend that Zwarte Piet’s black colour is not, or is no longer, related to ethnicity, but rather, that its colour can be attributed to Zwarte Piet climbing down the chimney to deliver sweets for children. But opponents find this argument unconvincing as Zwarte Piet’s clothing has no sign of soot and this notion cannot explain the character's other features, such as its curly hair, red lips, and gold earrings.
The Debate:
Ultimately, the question is which interpretation should prevail. The originalist, conservative one regarding Black Pete being grounded in the history of Dutch slavery and colonialism, or the dynamic progressive one, that stresses the evolution of the character?
This contestation has given rise to passionate debates across the Netherlands surrounding issues of race and ethnicity. This is mainly due to the activism of Jerry Afriyie and Quinsy Gario, who launched the slogan ‘Zwarte Piet is racism’ which then triggered counter reactions in favour of Zwarte Piet.
Source: Volkskrant
For many, this cultural tradition is blatantly racist, as it projects the image of a superior white Sinterklaas against the inferior figure of his black helper Pete on young children. This normalises racism and racial stereotypes, and consequently creates a dichotomy between races by instilling an inferior/superior relationship based on ethnicity from a young age. Others assert that this is a harmless holiday celebration and prohibiting the tradition will infringe on their freedom of expression (Article 10 ECHR) and cultural rights.
If we look at the issue through a human rights lens, in the Vajnai v. Hungary case the European Court of Human Rights (ECtHR) decided on similar issues to the Zwarte Piet case. First, in both cases the controversial ‘symbol’ was interpreted differently by different parties. No one can authoritatively contend that either interpretation is right. Second, in both cases the symbol may cause, based on some interpretations, feelings of pain and distress. However, the ECtHR is not willing to accept the mere presence of such feelings as a sufficient condition to restrict freedom of expression. Thus, in legal terms it is very unlikely that the racism underpinning the Zwarte Piet tradition will be seen as enough to limit the right to freedom of expression. This does not mean, however, that the characterisation of Zwarte Piet should remain as it is. A social debate should take place.
Changes in mentality may bring about changes in the tradition. Notably, recently some parades have shifted to only feature ‘chimney Pieten’, with soot marks on their faces rather than full blackface. Yet defenders of Zwarte Piet continue to overtly reject any accusation of racism taking place, which has led to violent protests and the polarization of Dutch society on the issue.
Dressing up like Zwarte Piet may not be punishable under anti-discrimination law, but it could be seen as a way of creating and promoting harmful racial stereotypes. The Zwarte Piet character embodies a negative stereotype of black people that impacts on the protection of the private lives and human rights of individuals. Moreover, the growing battle over Zwarte Piet is a proxy for much larger societal issues regarding changing demographics, economic insecurity and migration policy, all of which have fuelled a recent rise of nationalist politics in the Netherlands.
What needs to be addressed is not whether this tradition is racist, but why supporters deny the truth that it is. Sinterklaas should be an inclusive celebration for all and not a springboard for normalising and pushing racialised stereotypes on children and society as a whole.