At the beginning of the 1900s, The Republic of the Congo was colonized by France. French colonial workers began to move to the Congo, with many of them employing Congolese men as servants. Many of the French colonizers exploited their workers by paying them in old clothes rather than actual wages. Because of this, young Congolese men grew interested in Parisian fashion, but understandably tired of being paid with second-hand clothes. A handful of Congolese men began to spend their earnings on the latest fashions from Paris, and a trend began. Soon, these well-dressed working-class men became known as Sapeurs. Sapeurs are members of La Sape, short for La Société des Ambienceurs et des Personnes Élégantes (the Society of Ambiance-Makers and Elegant People). Over time, Sapeurs made European fashion their own with bright colours, stylish patterns, and bold combinations. As Papa Wenda, an early Sapeur, said: “white people invented the clothes, but we made an art of it.” In the ‘30s and ‘40s, Congolese fighting for independence from France adopted Sapeur fashion. After WWII, Congolese men serving in France brought home bags and bags filled with the latest European fashions. By the 1960s, when the Republic of the Congo gained independence, wealthy Congolese were regularly travelling to Paris to buy designer clothes. Sapeurs were cemented as an important part of The Congo, one that would be around for a long time.  

However, in the Democratic Republic of the Congo, Sapeur fashion would not come into popularity for another decade. In the 1970s, Mobutu Seese Seko -the President at the time- was trying to demonise all things western while in power. Some women in Kinshasa, the capital of the Democratic Republic of the Congo, began to dress like La Sape in order to make a statement. These women became known as Sapeuses, and still exist today. 

Even today, most Congo (Brazzaville) Sapeurs are men, and most Congo (Kinshasa) Sapeurs are women. Most of them are members of the working class. Given that 70% of Congolese are living in poverty, this is not that surprising. However, it does make living the Sapeur lifestyle more difficult. Sapeurs have to be very resourceful in order to afford the latest styles. Buying clothes second hand and wardrobe swapping is common, because when pieces are shared regularly, it creates the appearance of a much larger wardrobe. For a country with high poverty rates and regular political upheaval, fashion is a means of escapism and confidence-building. Many Congolese are proud of Sapeurs even if they are not members of La Sape themselves, as it brings a sense of hope to the community. Alain Akoula Atipault, a government official, said that Sapeurs “are a sign of better things: stability, tranquility” because “[they] can only exist in peacetime.”  

Still, being a Sapeur is not without problems. Many Sapeurs hide this part of their lifestyle from family members. They fear that their families will be mad at them for spending money on clothes rather than necessities and will cut ties. Additionally, wives of Sapeurs suffer the financial consequences of the Sapeur lifestyle without any of the benefits that come with the clothes.  

Even so, the Sapeur lifestyle continues, along with all the pros and cons that come with it. Maxime Pivot, a modern Sapeur, is working to maintain the Sapeur lifestyle while keeping it with the times. Mainly, he aims to have Sapeurs wear more local brands rather than the expensive European designers that are the main suppliers to Sapeurs today. This would make being a Sapeur more affordable and would help Sapeurs gain complete independence from their European colonizers. Already, trends are moving in this direction. Sapeurs are gaining more independence, and with it La Sape lifestyle is becoming more and more mainstream. It seems the Sapeurs are here to stay.