What I think about the future of the Democratic Republic of Congo

BULONZA Enock

O. Introduction

This blog presents three reflections I have made on the future of the Democratic Republic of Congo, thoughts shaped by both my concerns and my hopes as a citizen and a future parent. It discusses what the Congolese youth must do to help develop the country, and why we should critically question the role of religion at a time when the nation faces multiple challenges. The blog is structured in three parts. The first explores what the future of the DRC might look like. The second reflects on the need to rethink the idea of personal success in favor of the common good. The last part examines the role of religion in today’s Congo and what its place should be in the Congo of tomorrow.

I. The perception of success in the DRC in the 21st Century

Crossing the threshold of 27 for young men and 25 for young women is a significant milestone in a young person’s life a moment of self-discovery, introspection, and decision-making about the future. It is also a transitional period, often marked by self-doubt, a reassessment of personal and professional priorities, and a redefinition of life goals. However, in the Democratic Republic of Congo (DRC), this stage carries an even deeper meaning. Young people are now confronted with increasing social pressure.

Reaching these ages triggers a flood of incessant questions from those around them: “When are you getting married, like your friend or colleague? When will you have a child? When will you start a family? When will you find a job? When will you move out of your parents’ house? Are you not running in the next elections? Which politician do you support? What kind of alcohol do you drink? When will you start a business, like so-and-so? You're going to ruin your life.” These and many other questions, repeated constantly, weigh heavily on young people, exacerbating the pressure in a country where access to employment remains a critical issue.

In response, some youth embark on a desperate search for quick fixes to escape the pressure. Some make impulsive decisionsgetting married without being financially ready or without understanding basic health compatibility between partners; others become parents without being prepared for such responsibility. Some fall into jealousy and frustration toward peers who seem to have achieved what society defines as “success,” while others, overwhelmed by unemployment, turn to delinquency or sports betting. Some sink into depression, others seek refuge in alcohol and drugs to escape their reality, and others attach themselves to politicians, carrying their briefcases or engaging in personality cults in hopes of gaining favors.

“This is just how the world works,” some might say. Yet, beyond these behaviors, how many truly reflect on the link between this social pressure and the collective perception of what it means to « succeed in life » in a country as rich as the DRC, where the people remain poor, undemanding of their leaders, and unaware of their nation’s vast potential on the global stage ? How many recognize the impact this pressure, built on superficial markers of success, has on the mindset of the youth, who are meant to be the leaders of tomorrow? A brief reflection on the collective perception of " success in life" in a society where everything is politicized.

“Not everything is political, but politics is interested in everything.” This famous quote by Nicolas Machiavel takes on full meaning in the Congolese context, where everything seems politicized. Politics permeates nearly every aspect of daily life, with politicians, constantly in the spotlight, dictating the path to follow. This political class many of whom have been in power since the Mobutu era has continuously adapted to new political structures, creating what we might call in this blog “a revolving door of the same elites in power” in the DRC.

Taking a step back, it becomes clear that this political class plays a significant role in shaping societal mentalities. Despite facing frequent criticism for corruption, poor prioritization amid urgent social needs, and a crisis of leadership, they remain the wealthiest group in the country, while the people’s daily lives show no real improvement persistent insecurity, lack of access to clean water, quality healthcare, electricity, and a failing education system. Can such a stark social gap go unnoticed in the collective memory?

The ostentatious display of material wealth by these same politicians or their entourages cars, wads of cash, luxury homes as symbols of personal and collective success, risks encouraging citizens to equate self-worth with material status. Should we still be surprised that nearly everyone now aspires to become a politician in the country of Lumumba? Is it truly about contributing to national development, or merely about satisfying personal interests? No answer is certain. In this blog, I deliberately refrain from addressing the role of university professors, musicians, and religious leaders in this mental conditioning that equates "life success" with material possessions. Yet, their influence is undeniable.

I.1. Youth and the future of DRC 

Despite these challenges, young people must become fully aware of their vital role as tomorrow’s leaders responsible for steering the country and reintegrating it into the community of great nations. This requires a blend of sacrifice, integrity, and commitment, guided by the unforgettable words of our national hero, Emery Patrice Lumumba, in his final letter to his wife Pauline Opanga before his assassination: “The future of Congo is beautiful and demands from each Congolese the fulfillment of their sacred task of rebuilding.”

To confront social pressure and the mental conditioning that ties success to material comfort, the youth must show wisdom and discernment, balancing their personal aspirations with their responsibilities as future stewards of the nation. They must seek harmony between private life and public duty to drive change.

Youth must sacrifice for their country, and in doing so, often unknowingly, they contribute to the well-being of their parents, siblings, and community. This sacrifice must be uncompromising and reflected through resolute action, guided by integrity and solidarity resisting tribal divisions. For example, it may mean opposing the accumulation of wealth through dubious means and instead embracing honest, hard work for the good of the nation.

By doing so, young people will help change mentalities and redefine the notion of "success in life." In what we describe in this blog as a “new model of patriots for tomorrow’s Congo,” it is essential to draw inspiration from the vision of Congolese Economist Amsini Matata, who consistently promoted role models such as:

• A principled teacher committed to shaping future leaders;
• A soldier who gave his life for his country, like Colonel Mamadou Ndala;
• A doctor devoted to the well-being of patients;
• A man who fought for national dignity, like Emery Patrice Lumumba;
• An honest politician living modestly, embodying responsible leadership, sacrifice, and true accountability;
• A musician who refrains from vulgarity and uses their art to awaken the masses.

However, if the youth continue to equate success with an endless pursuit of material wealth and self-interest, without considering the collective good, the country’s future will be gravely threatened. Beyond a simple blog post, this is also a call to patriotism for the good of our nation. If this change does not happen, the DRC already weakened by decades of recurring crises risks sinking even deeper, and future generations, more enlightened and principled than we are, will not forgive us.

II. The DRC and identity crisis

Talking about the future. As I approach the end of my twenties and look ahead to my thirties, I envision a future that includes marriage and the responsibilities of parenthood and family leadership. Coming from a country plagued by ongoing conflicts particularly in the East, where I was born, I am haunted by many questions: In what kind of environment will our children grow up? How can we protect them from ethnic stigmatization, violence, corruption, tribalism, malnutrition, illiteracy, exploitation, the loss of social values, and limited access to quality education? These questions torment me endlessly.

In a context of extreme fragility, the situation in the country is deteriorating rapidly. While the M23-AFC fighters continue to advance in the East (North Kivu, South Kivu…), the central government remains inert, incapable of mounting an effective military response or initiating meaningful efforts toward a peaceful resolution of the conflict. This government passivity stands in stark contrast to the situation in the West of the country, where part of the population seems detached, offering only superficial solidarity with the people of the East. Often, this solidarity is only skin-deep and masks a deepening division whether consciously fostered or not. In fact, many adopt an indifferent stance, assuming the situation doesn't concern them as long as it doesn’t affect Kinshasa or the major cities of western Congo.

However, this indifference conceals more complex realities. Many people of east DRC are already sometimes wrongfully accused of colluding with rebel groups. This stigmatization echoes another phenomenon: members of the Luba community, to which the current president belongs, are often blamed and stigmatized by other ethnic groups. Whether justified or not, such accusations fuel internal tensions and exacerbate the climate of division. Meanwhile, in the former province of Katanga, some appear ready to welcome the M23-AFC rebels with open arms—adding yet another crack to the nation's unity.

II.1.Letting go of social norms

From another perspective, the country’s condition appears even bleaker: a broken educational system, endless armed conflicts, a corrupt and conscience-lacking elite, soaring unemployment, deepening poverty, bloated Christianity, and a tribal model of governance camouflaged by a well-crafted illusion all paint a disheartening picture. “The rot runs deep, and no words could more accurately describe the current state of the Democratic Republic of Congo.” Our nation can be likened albeit awkwardly to a fallen elephant: out of breath, dying, riddled with arrows shot by greedy poachers ready to strip it of its flesh and ivory. In this moment of dire uncertainty about the country’s future, I cannot help but ask myself: what will tomorrow’s DRC look like? What kind of nation will our children grow up in? Will it be a land stripped of peace and unity, where a mosaic of peoples cannot even recognize themselves as one nation?

I feel unable to answer all the questions that torment my mind as a future parent. Surprised? It’s even hard for me to picture the Congo of tomorrow, so terrifying is the prospect of the ills that await if nothing is done. Nonetheless, I would like to recall here some words from Professor DominiqueMweze, a distinguished scholar who deeply inspired me. When he was awarded emeritus status at the Catholic University of Congo (UCC) in 2022, he was asked about the future of Congo. He responded with words that still resonate within me today: “I fear for the future of our nation. What legacy are we leaving for future generations? A country that has deliberately erased its own values. Upon what foundation can we build tomorrow’s Congo when we have knowingly undermined our own social regulatory structures—such as family, religion, the state, professional guilds, and, above all, personal conscience? These structures are now but shadows of themselves, and it is our fault.”

II.2. Call for change 

In truth, this blog post is, in part, a confession of helplessness in the face of a situation that goes beyond my individual efforts and affects the entire population. My hardworking and forward-thinking mindset can only do so much, as the problem is systemic like a series of falling dominoes. In other words, the entire nation its elites and ordinary citizens alike must take a hard look at itself and ask the right questions if we are to change the trajectory and save this exhausted and battered country, which now resembles a breathless woman who has sold herself to the highest bidders for much of her life.

Yet, this is also a glimmer of hope an appeal to become aware of the alarming situation in which our country finds itself, teetering on a dangerous edge. It is a call to action, to help it rise again and reclaim its rightful place among nations. We must urgently change the habits that have held this nation back—habits for which we alone are to blame. We must cultivate patriotism, reject tribalism, act with integrity, value hard work, and hold our leaders accountable. Our authorities, in turn, must demonstrate a stronger sense of duty and responsibility. The interests of the nation must take precedence over personal gain.

But if we remain passive, nothing will change. We will be left only with our native tongues to complain, scapegoating neighboring countries as usual, clinging to our rumba music, our beer, and our countless churches to mask our negligence in the face of overwhelming challenges. In the end, when confronted with our downfall, we will have no choice but to witness our own collapse having done nothing to prevent it. Future generations more discerning and morally upright—will not forgive us, as I often say.

III. The DRC, religion, the present and the future

In the Democratic Republic of Congo, pastors, prophets, and seers are gaining increasing influence. In addition to preaching the Gospel as prescribed by the Bible, these new public figures are infiltrating all spaces. They speak in tongues unknown to the general public, prophesy about people's futures, create tension within households, and establish an atmosphere of fear, anxiety, and even depression among some believers whether rightly or wrongly convinced by their words. At times, they also demand money in exchange for prayers, blessings, or supposed revelations practices that increasingly resemble a barely veiled form of religious entrepreneurship.

They are found everywhere, in every city of the country. Their messages are often alarming: “You’re going to die soon,” “Someone wants to poison you,” “You’ll travel, get a good job, a good husband,” “This child is a witchcraft,” or “Your neighbor or colleague is against you… they might poison you.” These messages often end with: “Give me some money so I can pray for you and ward off these evil spirits.” This is essentially the recurring content of these influential neo-figures in Congolese social life. But behind these prophecies and warnings lies a growing phenomenon that needs to be questioned and understood.

In this heart-of-Africa nation, Christianity has reached a point of “obesity.” This metaphor illustrates how “religious fervor is so intense that one might think Jesus is Congolese,” as Professor Vicky Elongo from the University of Kinshasa (UNIKIN) whom I had the opportunity to meet during my academic cursus at the Catholic University of Congo (UCC-Kinshasa) often says. In fact, it was he who, in 2002, coined the term “over-Christianization” to describe the overwhelming presence of Christianity in Congo’s public space.

III.1. Revival churches and controversy

For two consecutive Sundays, I took the time to visit churches along these routes, and the reality was clear: scattered prophecies, requests for offerings and rent payments for pastors, and many other practices. Is preaching necessarily tied to prophecy? Is it truly essential to constantly ask for money? In Kinshasa, the same phenomenon occurs in public transportation: young pastors aged between 27 and 35 preach inside buses. At the end of their sermons, some prophesy and ask for money to “encourage” their work in feeding “souls.” They do this all day, switching routes and buses.

In other cities like Bukavu or Goma (East DRC), in the eastern part of the country, the situation is the same. Some fathers even abandon jobs that could provide for their families to embark on this new and trendy form of religious entrepreneurship. Whether in markets or aboard boats, they are present—ready to baptize anyone who believes in the Good News, but with the same rituals: prophecy followed by monetary requests. Doesn’t the Bible teach that only God knows the future and that the ways of the Lord are sometimes unfathomable? (Matthew 6:34, 1 John 3:20…). And even when it comes to prophecy, shouldn’t everything be clear and unambiguous in order to properly prepare the people? These are reflections worth raising.

I will never forget my visit in 2020 to my hometown, where I encountered a shelter for children accused of witchcraft. There, I saw a seven-year-old girl—thin and breathless—whose hand had been burned by her stepmother after a pastor accused her of witchcraft and threw her into the street. This case is not isolated, as many children end up homeless due to such accusations. Families have been torn apart by prophecies that later proved to be false.

In the past, some prophets also shared revelations about my own life, but none of them materialized at the indicated time—whether positive or negative. Some rumors even claim that national leaders have made poor decisions about the country’s future because of these prophets who surround them. Can you see how far these stories can go?

Here are a few questions we all should ask ourselves: What are the true motivations of these religious leaders in a context where faith and the original message of the Gospel often seem replaced by fear and money? Are these prophecies the result of genuine spiritual calling, or are they a well-thought-out strategy to exert psychological and economic control over often vulnerable populations? What is the psychological, social, and economic impact on the faithful? To what extent do these practices feed fear, distrust, and even division within our communities and families?

References

Bulonza, Enock. "Youth in the DRC: Rethinking the Concept of 'Success in Life' Despite Social Pressure." MondoBlog, https://lumiere.mondoblog.org/jeunesse-en-rdc-comment-repenser-la-notion-de-reussir-sa-vie-a-lere-de-la-pression-sociale-et-du-conditionnement-mental/.

"Not Everything Is Political, but Politics Concerns Everything." Villars pour Tous, August 29, 2013, https://villarspourtous.wordpress.com/2013/08/29/tout-nest-pas-politique-mais-la-politique-sinteresse-a-tout/.

Jeunesse Infos. "Bibliography of Professor Emeritus Dominique Mweze." Youth and Medias, April 25, 2025, https://youthandmedias.blogspot.com/2025/04/bibliographie-du-professeur-emerite.html.

Mweze, Dominique. "The Revival Churches and Their Operational Methods." The Revival Churches and Sustainable Economies in the DRC, Proceedings of the Seminar, Faculty of Economics and Development, F.C.K., 2003.

Musenge Mwanza, Gauthier. "Evangelization in Kinshasa: An Exploitation Strategy or the Expression of a Burning Faith?" African Review of Sociology, vol. 8, no. 2, 2004, pp. 30–51. file:///C:/Users/HP/Downloads/ajol-file-journals_137_articles_23249_submission_proof_23249-1633-30978-1-10-20051209.pdf.

Musila, Cyril. "Patrice Lumumba's Testament Letter." Irénée, February 2015, https://www.irenees.net/bdf_fiche-entretien-186_fr.html.

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This reflection was made by BULONZA Enock, a Congolese thinker and scholar in information and communication.