After spending time in Leukerbad, James Baldwin made an interesting observation. He believed that he may have been the first black man to ever set foot in the small Swiss village. He assumed that his complexion was a rarity in Switzerland and that city dwellers were always seen as a spectacle outside of urban areas. However, historical evidence suggests otherwise. Fifty years before Baldwin’s visit, the “Village noir” in Geneva attracted two-thirds of the Swiss population. So, it’s highly likely that at least some of them came from the region of Leukerbad. But what exactly was this “Village noir”?
The “Village noir” was a “Black village” located in the heart of the Alps. Geneva, considered a capital of human rights today, hosted a human zoo during the Swiss Second National Exhibition in 1896. While there are few visible references to this event now, researchers have uncovered the history of the first Swiss “Village noir”. The village was inhabited by over 200 individuals from Senegal and was situated just a few streets away from the city’s central square, Plaine de Plainpalais. Visitors were charged admission to observe these “actors” going about their daily lives. Religious ceremonies were even advertised as public events. Tourists could take photographs with the African troupe and explore their dwellings. These encounters were not merely a sideshow; they sparked differing opinions.
On one hand, critics in the press emerged, advocating for respect and dignity for the “native” people while condemning the behaviors of the supposedly civilized visitors. However, the general system of human zoos and the acceptance of racial hierarchy were not questioned. On the other hand, racist groups expressed their fears of a “Black invasion” as they believed the Senegalese individuals had too much freedom to move around the city. This racist discourse is still present in some Swiss political campaigns today.
Human zoos were not exclusive to Switzerland but were prevalent throughout the West. From the early 19th century, these exhibitions were a form of entertainment that originated in Great Britain. One of the most famous shows, turned into a film in 2010, featured Sara Baartman, known as the “Hottentot Venus”, who was brought from South Africa to Europe due to her unconventional body shape. These “freak shows” spread across Europe and North America, including people with unusual physical appearances such as dwarfism and albinism. In the late 19th century, shows became part of national and colonial exhibitions, with the term “human zoo” being used for the first time during the 1877 Nubians exhibition in Paris.
Human zoos aimed to entertain the ticket-buying public by allowing them to observe “exotic animals”. The organizers reconstructed the subjects’ “natural habitat” with mud huts, traditional clothing, and rituals. The entire setting was designed for authenticity. The civilizational discourse of colonial expansion and domination justified the living representation and exhibition of the “savage” in need of enlightenment. The alleged brutality of the “native” was also displayed through the portrayal of their “primitive life”. These exhibitions were not just about presenting savagery; they created a specific kind of savagery that further reinforced the ruling of “barbarian” and “uncivilized” societies.
Although human exhibitions were inherently violent, Lionel Gauthier explains that the individuals involved were paid “actors”. They staged various ceremonies and activities to entertain Western visitors, who would often eroticize Black women’s bodies and dehumanize Black men. The exhibitions also aimed to prove the perceived animalistic strength of the Africans by organizing boxing matches between Western champions and African hosts.
These shows coincided with a period of scientific racism in the late 19th century, as Western anthropology and biology academic departments attempted to create a superior race. Human zoos provided them with “samples” for their racist theories. During the Geneva National Exposition in 1896, Emile Yung gave a conference comparing the skin color and skull sizes of 15 individuals from the “Village noir” to those of a Genevan. This comparison aimed to demonstrate how skull size influenced civilization and mental capacity. Such ideas were spread among schoolteachers and helped solidify racist stereotypes.
Human zoos perpetuated racist stereotypes by presenting an invented representation of Africa that denigrated Africans. These exhibitions also had educational goals, promoting the pseudoscientific theories of evolutionism and racist human development. They became breeding grounds for racist ideologies, and their depiction of Africa influenced popular racism.
Switzerland, despite not having its own colonies, was involved in colonialism and racism just like the rest of the West. The country did not cease its human exhibitions during the interwar period, and until the 1960s, the national circus Knie included displays of various ethnic groups. This lack of decolonization and self-representation as a colonial outsider has prevented Switzerland from addressing its colonial mentality and racist representations.
Discussing human zoos in Switzerland is not only important for historians but also for Swiss society to confront its past and reflect on the legacies of colonialism today. Failure to do so perpetuates racist patterns. By acknowledging a shared European colonial history, Switzerland can address its existing issues with racism. Otherwise, the absence of reflection only reinforces the self-entitled view of foreigners such as Baldwin, who considered himself a stranger in Switzerland.
In conclusion, the history of human zoos in Switzerland reveals the dehumanization and animalization of people from Africa and other ethnic groups. These exhibitions were not unique to Switzerland but spread across the West. They served as entertainment for the public and as tools for spreading racist ideologies. Switzerland’s involvement in human zoos highlights the country’s colonial mentality and the need for a decolonization process. Recognizing this history is crucial for Swiss society to confront its past and address the present issues of racism.
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Shambhu Kumar is a science communicator, making complex scientific topics accessible to all. His articles explore breakthroughs in various scientific disciplines, from space exploration to cutting-edge research.
