o govern by executive order, which carried the force of law. But the most far-reaching change was the creation of the Popular Movement of the Revolution (Mouvement Populaire de la Révolution—MPR) on 17 April 1967, marking the emergence of "the nation politically organized." Rather than being the emanation of the state, the state was henceforth defined as the emanation of the party. Thus, in October 1967 party and administrative responsibilities were merged into a single framework, thereby automatically extending the role of the party to all administrative organs at the central and provincial levels, as well as to the trade unions, youth movements, and student organizations. In short, the MPR became the sole legitimate vehicle for participating in the political life of the country and all Zairians were considered to be members by birth. Or, as one official put it, "the MPR must be considered as a Church and its Founder as its Messiah."[citation needed] Mobutism Main articles: Mobutism and Authenticité (Zaire) The doctrinal foundation was disclosed shortly after its birth, in the form of the Manifesto of N'Sele (so named because it was issued from the president's rural residence at N'Sele, sixty km upriver from Kinshasa), made public in May 1967. Nationalism, revolution, and authenticity were identified as the major themes of what came to be known as "Mobutism". Nationalism implied the achievement of economic and political independence. Revolution, described as a "truly national revolution, essentially pragmatic", meant "the repudiation of both capitalism and communism". Thus, "neither right nor left" became one of the legitimizing slogans of the regime, along with "authenticity". The concept of authenticity was derived from the MPR's professed doctrine of "authentic Zairian nationalism and condemnation of regionalism and tribalism." Mobutu defined it as being conscious of one's own personality and one's own values and of being at home in one's culture. In line with the dictates of authenticity, the name of the country was changed to the Republic of Zaire in October 1971, and that of the armed forces to Zairian Armed Forces (Forces Armées Zaïroises—FAZ). This decision was curious, given that the name Congo, which referred both to the river Congo and to the ancient Kongo Empire, was fundamentally "authentic" to pre-colonial African roots, while Zaire is in fact a Portuguese corruption of another African word, Nzere ("river", by Nzadi o Nzere, "the river that swallows all the other rivers", another name of the Congo river). General Mobutu became Mobutu Sésé Seko and forced all his citizens to adopt African names and many cities were also renamed. Some of the conversions are as follows: Léopoldville became Kinshasa Stanleyville became Kisangani Élisabethville became Lubumbashi Jadotville became Likasi Albertville became Kalemie Additionally, the zaïre was introduced to replace the franc as the new national currency. 100 makuta (singular likuta) equaled one zaïre. The likuta was also divided into 100 sengi. However this unit was worth very little, so the smallest coin was for 10 sengi. As a result, it was common practice to write cash amounts with three zeros after the decimal place, even after inflation had greatly devalued the currency.[clarification needed] Many other geographic name changes had already taken place, between 1966 and 1971. The adoption of Zairian, as opposed to Western or Christian, names in 1972 and the abandonment of Western dress in favor of the wearing of the abacost were subsequently promoted as expressions of authenticity. Authenticity provided Mobutu with his strongest claim to philosophical originality. So far from implying a rejection of modernity, authenticity is perhaps best seen as an effort to reconcile the claims of the traditional Zairian culture with the exigencies of modernization. Exactly how this synthesis was to be accomplished remained unclear, however. What is beyond doubt is Mobutu's effort to use the concept of authenticity as a means of vindicating his own brand of leadership. As he himself stated, "in our African tradition there are never two chiefs … That is why we Congolese, in the desire to conform to the traditions of our continent, have resolved to group all the energies of the citizens of our country under the banner of a single national party." Critics of the regime were quick to point out the shortcomings of Mobutism as a legitimizing formula, in particular its selfserving qualities and inherent vagueness; nonetheless, the MPR's ideological training center, the Makanda Kabobi Institute, took seriously its assigned task of propagating through the land "the teachings of the Founder-President, which must be given and interpreted in the same fashion throughout the country". Members of the MPR Political Bureau, meanwhile, were entrusted with the responsibility of serving as "the repositories and guarantors of Mobutism". Quite aside from the merits or weaknesses of Mobutism, the MPR drew much of its legitimacy from the model of the overarching mass parties that had come into existence in Africa in the 1960s, a model which had also been a source of inspiration for the MNC-Lumumba. It was this Lumumbist heritage which the MPR tried to appropriate in its effort to mobilize the Zairian masses behind its founder-president. Intimately tied up with the doctrine of Mobutism was the vision of an all-encompassing single party reaching out to all sectors of the nation. Authoritarian expansion Translating the concept of "the nation politically organized" into reality implied a major expansion of state control of civil society. It meant, to begin with, the incorporation of youth groups and worker organizations into the matrix of the MPR. In July 1967, the Political Bureau announced the creation of the Youth of the Popular Revolutionary Movement (Jeunesse du Mouvement Populaire de la Révolution—JMPR), following the launching a month earlier of the National Union of Zairian Workers (Union Nationale des Travailleurs Zaïrois—UNTZA), which brought together into a single organizational framework three preexisting trade unions. Ostensibly, the aim of the merger, in the terms of the Manifesto of N'Sele, was to transform the role of trade unions from "being merely a force of confrontation" into "an organ of support for government policy", thus providing "a communication link between the working class and the state". Similarly, the JMPR was to act as a major link between the student population and the state. In reality, the government was attempting to bring under its control those sectors where opposition to the regime might be centered. By appointing key labor and youth leaders to the MPR Political Bureau, the regime hoped to harness syndical and student forces to the machinery of the state. Nevertheless, as has been pointed out by numerous observers, there is little evidence that co-optation succeeded in mobilizing support for the regime beyond the most superficial level. Mobutu was president of Zaire from 1965 to 1997. The trend toward co-optation of key social sectors continued in subsequent years. Women's associations were eventually brought under the control of the party, as was the press, and in December 1971 Mobutu proceeded to emasculate the power of the churches. From then on, only three churches were recognized: the Church of Christ in Zaire (L'Église du Christ au Zaïre), the Kimbanguist Church, and the Roman Catholic Church. Nationalization of the universities of Kinshasa and Kisangani, coupled with Mobutu's insistence on banning all Christian names and establishing JMPR sections in all seminaries, soon brought the Roman Catholic Church and the state into conflict. Not until 1975, and after considerable pressure from the Vatican, did the regime agree to tone down its attacks on the Roman Catholic Church and return some of its control of the school system to the church. Meanwhile, in line with a December 1971 law, which allowed the state to dissolve "any church or sect that compromises or threatens to compromise public order", scores of unrecognized religious sects were dissolved and their leaders jailed. Mobutu was careful also to suppress all institutions that could mobilize ethnic loyalties. Avowedly opposed to ethnicity as a basis for political alignment, he outlawed such ethnic associations as the Association of Lulua Brothers (Association des Lulua Frères), which had been organized in Kasai in 1953 in reaction to the growing political and economic influence in Kasai of the rival Luba people, and Liboke lya Bangala (literally, "a bundle of Bangala"), an association formed in the 1950s to represent the interests of Lingala speakers in large cities. It helped Mobutu that his ethnic affiliation was blurred in the public mind. Nevertheless, as dissatisfaction arose, ethnic tensions surfaced again. Running parallel to the efforts of the state to control all autonomous sources of power, important administrative reforms were introduced in 1967 and 1973 to strengthen the hand of the central authorities in the provinces. The central objective of the 1967 reform was to abolish provincial governments and replace them with state functionaries appointed by Kinshasa. The principle of centralization was further extended to districts and territories, each headed by administrators appointed by the central government. The only units of government that still retained a fair measure of autonomy — but not for long — were the so-called local collectivities, i.e. chiefdoms and sectors (the latter incorporating several chiefdoms). The unitary, centralized state system thus legislated into existence bore a striking resemblance to its colonial antecedent, except that from July 1972 provinces were called regions. With the January 1973 reform, another major step was taken in the direction of further centralization. The aim, in essence, was to operate a complete fusion of political and administrative hierarchies by making the head of each administrative unit the president of the local party committee. Furthermore, another consequence of the reform was to severely curtail the power of traditional authorities at the local level. Hereditary claims to authority would no longer be recognized; instead, all chiefs were to be appointed and controlled by the state via the administrative hierarchy. By then, the process of centralization had theoretically eliminated all preexisting centers of local autonomy. The analogy with the colonial state becomes even more compelling when coupled with the introduction in 1973 of "obligatory civic work" (locally known as Salongo after the Lingala term for work), in the form of one afternoon a week of compulsory labor on agricultural and development projects. Officially described as a revolutionary attempt to return to the values of communalism and solidarity inherent in the traditional society, Salongo was intended to mobilize the population into the performance of collective work "with enthusiasm and without constraint". In reality, the conspicuous lack of popular enthusiasm for Salongo led to widespread resistance and foot dragging (causing many local administrators to look the other way), while failure to comply carried penalties of one month to six months in jail. The "voluntary" work was merely forced labor, and by the late 1970s most Zairians avoided their Salongo obligations. By resuscitating one of the most bitterly resented features of the colonial state, obligatory civic work contributed in no small way to the erosion of legitimacy suffered by the Mobutist state. Mobutist State Commissariats In the 1970s and 1980s, Mobutu's government relied on a selected pool of technocrats from which the Head of State drew, and periodically rotated, competent individuals. They comprised the Executive Council and led the full spectrum of Ministries or, as they were then called, State Commissariats. Among these individuals were internationally respected appointees such as Djamboleka Lona Okitongono who was named Secretary of Finance, under Citizen Namwisi (Minister of Finance), and later became President of OGEDEP, the National Debt Management Office. Ultimately, Djamboleka became Governor of the Bank of Zaire in the final stage of Mobutu's government. His progress was fairly typical of the rotational pattern established by Mobutu, who retained the most sensitive ministerial portfolios (such as Defense) for himself. Growing conflict Relative peace and stability prevailed until 1977 and 1978 when Katangan rebels, based in Angola, launched a series of invasions, sometimes known as Shaba I, into the Shaba (Katanga) region. The rebels were driven out with the aid of French and Belgian paratroopers. During the 1980s, Zaire remained a one-party state. Although Mobutu successfully maintained control during this period, opposition parties, most notably the Union pour la Démocratie et le Progrès Social (UDPS), were active. Mobutu's attempts to quell these groups drew significant international criticism. As the Cold War came to a close, internal and external pressures on Mobutu increased. In late 1989 and early 1990, Mobutu was weakened by a series of domestic protests, by heightened international criticism of his regime's human rights practices, by a faltering economy, and by government corruption, most notably his massive embezzlement of government funds for personal use. In June 1989, Mobutu visited Washington, D.C., where he was the first African head of state to be invited for a state meeting with newly elected U.S. President George H. W. Bush.[4] In May 1990, Mobutu agreed to the principle of a multi-party system with elections and a constitution. As details of a reform package were delayed, soldiers began looting Kinshasa in September 1991 to protest their unpaid wages. Two thousand French and Belgian troops, some of whom were flown in on U.S. Air Force planes, arrived to evacuate the 20,000 endangered foreign nationals in Kinshasa. In 1992, after previous similar attempts, the long-promised Sovereign National Conference was staged, encompassing over 2,000 representatives from various political parties. The conference gave itself a legislative mandate and elected Archbishop Laurent Monsengwo as its chairman, along with Étienne Tshisekedi wa Mulumba, leader of the UDPS, as prime minister. By the end of the year Mobutu had created a rival government with its own prime minister. The ensuing stalemate produced a compromise merger of the two governments into the High Council of Republic-Parliament of Transition (HCR-PT) in 1994, with Mobutu as head of state and Kengo Wa Dondo as prime minister. Although presidential and legislative elections were scheduled repeatedly over the next 2 years, they never took place. First Congo War Main article: First Congo War By 1996, tensions from the neighboring Rwandan civil war and genocide had spilled over to Zaire (see History of Rwanda). Rwandan Hutu militia forces (Interahamwe), who had fled Rwanda following the ascension of an RPF-led government, had been using Hutu refugee camps in eastern Zaire as a basis for incursion against Rwanda. These Hutu militia forces soon allied with the Zairian armed forces (FAZ) to launch a campaign against Congolese ethnic Tutsis in eastern Zaire, known as the Banyamulenge. In turn, these Zairian Tutsis formed a militia to defend themselves against attacks. When the Zairian government began to escalate its massacres in November 1996, the Tutsi militias erupted in rebellion against Mobutu, starting what would become known as the First Congo War. The Tutsi militia was soon joined by various opposition groups and supported by several countries, including Rwanda and Uganda. This coalition, led by Laurent-Désiré Kabila, became known as the Alliance des Forces Démocratiques pour la Libération du Congo-Zaïre (AFDL). The AFDL, now seeking the broader goal of ousting Mobutu, made significant military gains in early 1997. Following failed peace talks between Mobutu and Kabila in May 1997, Mobutu fled the country, and Kabila marched unopposed to Kinshasa on May 20. Kabila named himself president, consolidated power around himself and the AFDL, and reverted the name of the country to the Democratic Republic of Congo. Standards and abbreviations In computing, Zaire's top-level domain was ".zr". It has since changed to ".cd".[5] References ^ Constitution de la République du Zaïre, article 5: “Sa devise est : Paix — Justice — Travail”. Source: Journal Officiel de la République du Zaïre (N. 1 du 1er janvier 1983) ^ Thomas Turner, "Flying High Above the Toads: Mobutu and Stalemated Democracy", in Political Reform in Francophone Africa (1997), ed. John F. Clark and David E. Gardinier, page 70. ^ Peter Forbath, The River Congo, p. 19 ^ "Zaire's Mobutu Visits America", by Michael Johns, Heritage Foundation Executive Memorandum #239, June 29, 1989. ^ "IANA Report on Deletion of the .zr Top-Level Domain." Internet Assigned Numbers Authority. 20 June 2001. Retrieved on 11 June 2009.  This article incorporates public domain material from websites or documents of the Library of Congress Country Studies. Further reading and external links Macgaffey, J., 1991. The Real Economy of Zaire: the Contribution of Smuggling and Other Unofficial Activities to National Wealth. Philadelphia: University of Pennsylvania Press. T. Merril and S. Meditz, eds., Zaire: A Country Study (Area Handbook Series). Washington DC: Library of Congress Federal Research Division, 1994. Young, C., and Turner, T., The Rise and Decline of the Zairian State. Madison: The University of Wisconsin Press, 1985, ISBN 029910110X 9780299101107. 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