The path to hell is paved with good intentions, and white people have left a road of destruction whereever they’ve traversed.
The path to hell is paved with good intentions is how the saying goes, and nowhere has that saying ran truer than when Europeans came out of the caves of the Caucasus Mountains, out into the already developed world and discovered brown people. But when it comes to “charity” given by modern day white people to non-white people, majority of the time, it ends in disaster for those they claim to be “helping”, leaving a path of destruction, poverty, broken families, chaos, usurped land, and erasure of culture and spreading the shadow of sameness across other societies whether they conformed to their demands or not. This phenomenon has spread wherevever white people have conquested from the Far East of India and the Phillipines, to the Black population of the United States. It’s called The White Man’s Burden, and it has very colonial roots that still rages on today even in the United States, hidden subtlely behind things like everyday coloquialisms, evangelism, mercenaries and even in politics behind both the Democratic and Republican parties. It is a tool of destruction used to confuse and cause chaos. There is a YouTube video made several years ago of a white man who went to Africa to teach an indigenous village there about homosexuality even when the people there looked visibly confused. The indigenous man there repeatedly said a man-and-man relationship, is not something in their concept, but the white man who appeared to be American just kept pushing the topic on him. There is another video of a white man going to Africa and giving the indigenous people there American chocolate knowing full well that American processed sugar is highly addictive. And we’ve all seen how white people seem unusually attracted to adopting a high number of African and Haitian children, in which some instances, the children were actually “purchased” and were stolen from their real families by kidnapping or tricking their parents into signing contracts they had no way of understanding that it meant they were giving their children away, never to be seen again. There is no reason for these white people to go there and do these things knowing full well the havoc these concepts have wrought to America and around the world to those exposed to their “culture”. White people who go to Africa to do this kind of thing, should be punished and barred from the continent, but of course, we all know no such thing will happen. It is instances like this which is why countries like China bar any outside influence from their countries. This is also why many Asian cultures still have their strong culture, because they fought off the European and American invasions and Westernization tactics and why Black Americans in the United States still struggle today. People can get mad all they want, but make no mistake, the constant exposure to white influence with no ability to turn it off, is a detriment and a distraction to the American Black population. So, while white people, and their history books and sources, would say that the concept no longer exists, the thing is with history is that the events of the past never actually go away, but just get, morphed and dispersed in tiny pieces, weaving itself into the present day culture, so the concept of The White Man’s Burden, is very much still alive today, even in the United States.
The concept of “The White Man’s Burden,” popularized by Rudyard Kipling’s 1899 poem, encapsulates a controversial ideology that emerged during the height of Western imperialism and colonialism. This notion posited that it was the moral duty of Western nations to civilize, Christianize, and bring progress to non-white societies deemed less developed. While the phrase gained prominence through Kipling’s work, its earliest known usage dates back to an 1865 Methodist newspaper:
“The White Man’s Burden” by Rudyard Kipling
Take up the White Man’s burden —
Send forth the best ye breed —
Go, bind your sons to exile
To serve your captives’ need;
To wait, in heavy harness,
On fluttered folk and wild —
Your new-caught, sullen peoples,
Half-devil and half-child.
Take up the White Man’s burden —
In patience to abide,
To veil the threat of terror
And check the show of pride;
By open speech and simple,
An hundred times made plain
To seek another’s profit,
And work another’s gain.
Take up the White Man’s burden —
The savage wars of peace —
Fill full the mouth of Famine
And bid the sickness cease;
And when your goal is nearest
(The end for others sought)
Watch sloth and heathen Folly
Bring all your hopes to nought.
Take up the White Man’s burden —
No tawdry rule of kings,
But toil of serf and sweeper —
The tale of common things.
The ports ye shall not enter,
The roads ye shall not tread,
Go, make them with your living,
And mark them with your dead.
Take up the White Man’s burden —
And reap his old reward:
The blame of those ye better,
The hate of those ye guard —
The cry of hosts ye humour
(Ah, slowly!) toward the light: —
“Why brought ye us from bondage,
Our loved Egyptian night?”
Take up the White Man’s burden —
Ye dare not stoop to less —
Nor call too loud on Freedom
To cloak your weariness;
By all ye cry or whisper,
By all ye leave or do,
The silent, sullen peoples
Shall weigh your Gods and you.
Take up the White Man’s burden —
Have done with childish days —
The lightly proffered laurel,
The easy, ungrudged praise.
Comes now, to search your manhood
Through all the thankless years,
Cold, edged with dear-bought wisdom,
The judgment of your peers!
This ideology served as a justification for the conquest and rule of foreign lands, annexation of territories like the Philippines after the Spanish-American War, and various imperialistic actions under the guise of moral responsibility. The concept primarily targeted African nations, Asian countries (particularly in South and Southeast Asia), Pacific Island nations, and indigenous populations in the Americas and Australia. Essentially, it was applied to non-white populations globally that Western powers considered “uncivilized” or “primitive.”
Although the explicit concept of “The White Man’s Burden” is now widely recognized as racist and outdated, some argue that its underlying ideology persists in various forms. These include neo-colonial economic policies, foreign aid programs that impose Western values and systems, military interventions justified as “humanitarian,” and cultural imperialism through media and technology. While few groups openly espouse this ideology today, some conservative think tanks and political groups may still promote ideas that echo aspects of this concept, albeit not explicitly.
The legacy of “The White Man’s Burden” continues to shape international relations, development policies, and racial dynamics. Critics argue that some foreign aid programs still reflect a paternalistic approach, while international financial institutions have been accused of imposing Western economic models on developing nations. The global spread of Western popular culture and values is sometimes seen as a form of cultural imperialism, and debates continue about the role of Western educational models in non-Western countries. Additionally, the dominance of Western tech companies in developing markets raises questions about digital colonialism.
This historical concept’s impact affects various racial and ethnic groups globally, particularly African and African-diaspora populations, Asian and Asian-diaspora populations, indigenous peoples worldwide, and Latin American populations. While the explicit ideology of “The White Man’s Burden” is no longer accepted in mainstream discourse, its historical impact continues to influence global power dynamics, economic relationships, and cultural exchanges.
The ongoing process of decolonization in various spheres — intellectual, economic, and cultural — is in part a response to this historical legacy. As the world grapples with issues of global inequality, cultural preservation, and sustainable development, the shadows cast by concepts like “The White Man’s Burden” continue to inform discussions and shape policies. Understanding this history is crucial for addressing current global challenges and fostering more equitable international relations. 🦉