The hidden faces of the Balthazar phenomenon

A morals affair, originating from Equatorial Guinea, is shaking public opinion in several countries. This is the so-called Balthazar affair, a summary of realities often passed over in silence, until they come to light. Although this case differs from the “Dubai Porta Potty” scandal of 2022, where female influencers were involved in extreme practices in exchange for gifts or money, it is no less disturbing.

When society reaches a state of decay, these events emerge to reveal what was hidden. As long as it stays out of the public sphere, everything seems to be fine. But how many anonymous people, in towns and villages, barter their favors to ensure their daily subsistence? Today, the most flourishing business seems to be that of wild parties, amplified by the phenomenon of “bizi girls” and “bizi boys”.

While social networks are on fire, the arrival of King Nasir, an actor in erotic films, in Nigeria provokes the exultation of an admirer, thus illustrating a striking contrast in the reaction of Internet users.

A hypocritical society?

The viral spread of sex tape videos on social networks and in the media reflects a reality that escapes many. The lack of healthy leisure activities, the loss of values, and the attraction for quick money have transformed daily life. Although these phenomena are not new, social networks give them a disproportionate magnitude in our globalized world.

We are thus witnessing the public exposure of stories of secret relationships involving personalities, transformed into moral scandals or accusations of sexual assault. The quest for success and recognition pushes some people to become “stage beasts”, until they give in to their impulses, with disastrous consequences. Our society produces “supermen” and then rejects them as soon as they show their human side.

What lessons can be learned?

After the “Dubai Porta Potty” scandal, which revealed influencers looking for quick profits, here came that of the “Balthazariennes”, high society women who denounce some. The videos, shot by Balthazar with partners apparently aware of their role, are shocking in the African context. Even though erotic film production companies exist on the continent, the recognition of the actors in these videos, their social status and their marital status have added to the scandal.

Beyond the non-existent formalization of this activity and the apparent lack of screening tests, the viral distribution of these videos seems above all to be a sort of collective outlet. The workplace used for these recordings, without the professional framework of conventional erotic productions, accentuated the fantasies rather than resolving the situation.

Shared guilt?

Balthazar’s action is indefensible. It offends human sensitivity and feminine dignity. But for a long time, society seems to have renounced its role as guardian of moral standards. The leak of the videos, if intended to remain private, appears to have achieved the goal of those behind them. But the latter are also guilty of having distributed compromising content.

The prosecution of this case should be done while preserving public sensitivity. However, in a context where social networks have taken over traditional media, often for an unspoken purpose, can we really complain about the consequences of virality? “You can’t cry and sugar baobab at the same time,” says an African proverb.