z czterech stron swiata

palmela

[link widoczny dla zalogowanych]

[link widoczny dla zalogowanych]

[link widoczny dla zalogowanych]

palmela

mordowanie zwierzat

[link widoczny dla zalogowanych]

palmela

Mexican 'cannibal' kills himself [link widoczny dla zalogowanych]

palmela

ugotowal i zjadl :

[link widoczny dla zalogowanych]

http://www.youtube.com/watch?v=yGdJHVIZ_uU&eurl=http://www.detroitiscrap.com/

palmela

palmela

Pastor: We ate children's hearts
16/01/2008 11:55 - (SA)

Monrovia - An evangelical pastor described the atrocities he and his men committed during the Liberian civil war, including magical rituals that involved slaughtering children and eating their hearts.
Joshua Milton Blahyi spared no details on Tuesday as he told Liberia's Truth and Reconciliation Commission (TRC) of his years with one of the most feared militias of the war.
Dressed in an immaculate suit, Blahyi, 37, said it was for the TRC to decide whether he should be given an amnesty or prosecuted.
"I am willing to go to court if necessary," he said. "And I will repeat just what I said here." The tale he told was a horrifying one.
In the days of Liberia's first civil war (1989-1997), he had led fighters from the feared ULIMO - the United Liberation Movement of Liberia for Democracy - that backed the then president Samuel Doe.

Magical powers
It was Doe's 1990 assassination that sparked the orgy of violence that engulfed the country for most of that decade.
During the civil war Blahyi, known as "General Butt Naked", said he led a group of young soldiers who fought naked while under the influence of drugs. They were notorious for their cruelty and use of magic rituals.
A member of the Krahn ethnic group, Blayhi told how he had been initiated into a secret society at the age of 11 and became a traditional priest. His task became to protect all members of his ethnic group.
At the time, he said, he had magical powers that made him invisible.
"Having a special power, I was always a distance ahead of the rest of the fighters when we were going to the front. I used to capture a town first and then I call the rest of the group to clean up," he said.

'Jesus appeared to me'
Before an audience of some 300 people at the hearing, he recalled the atrocities he committed to maintain his magical powers.
"Any time we captured a town, I had to make a human sacrifice. They bring to me a living child that I slaughter and take the heart off to eat it."
He did not know how many people they killed, he said. "But for what I did, it is not less than twenty thousands," he added, breaking down in tears.
The hall, which earlier had rung to shouts of outrage at his account, fell silent. The turning point for him came in 1996, he said.
"A lady offered me her child for my sacrifice. After cutting up the child I divided the heart among my boys and myself.
"The blood of the child was still on my hand when Jesus appeared to me and asked me to stop being a slave."
It was this experience, he said, that prompted his religious conversion and his life since then, travelling the country preaching his version of the Christian message.
Blayhi had come to the TRC hearings of his own initiative. "I was told that TRC can recommend amnesty or prosecution," he said. But he said he was ready to face trial if need be.

palmela

[link widoczny dla zalogowanych]

palmela

[link widoczny dla zalogowanych]

Toronto mayor says sorry for 'cannibals' slur
By Ben Fenton in Washington
Last Updated: 11:27pm BST 29/06/2001
THE Mayor of Toronto, one of three cities competing for the 2008 Olympics, has apologised for remarks in which he represented Africans as cannibals.

Toronto's opponents in Paris were cock-a-hoop at the gaffe by Mel Lastman believing that African delegates to the International Olympic Committee would now favour them in a two-horse race between the French capital and Beijing.

Mr Lastman told a freelance Canadian journalist that he did not want to go to a meeting of the Association of National Olympic Committees of Africa in Kenya last month because he and his wife, Marilyn, feared snakes.

advertisement
"What the hell would I want to go to a place like Mombasa for? Snakes just scare the hell out of me. I'm sort of scared about going but the wife is really nervous. I just see myself in a pot of boiling water with all these natives dancing around me."

His remarks, published this week in a Toronto newspaper, drew immediate condemnation from leaders of the city's ethnic minority communities. Alvin Curling, the only black member of the Ontario parliament, described Mr Lastman's remarks as "ignorant and colonial. If the man wants to show some grace, and he is tired and confused, he should quit," he said.

Toronto prides itself on its racial diversity, with 29 ethnic groups recognised by the city government as having a "significant presence" among the 2.2 million population. The Toronto 2008 Olympic bid committee had made this fact a crucial part of their pitch to delegates of the IOC but yesterday members found themselves having to organise a desperate damage-limitation operation.

At a press conference, Mr Lastman said sorry more than 20 times for his remarks and appeared shocked by the furore they caused. He said he intended his words as a joke and that his visit to Kenya had been enormously enjoyable and he had been very well treated.

There were mixed reactions from Kenya. Marx Kahende, deputy Kenyan ambassador to the United Nations, said: "I don't know how he was elected but it appears that something has gone very wrong since that time." But Kip Keino, former Olympic long-distance runner who represents Kenya on the IOC, brushed aside the remarks as a personal mistake.

The IOC will make its final decision on July 13.

palmela · Wysłany: Wto 12:18, 04 Mar 2008 Temat postu:

[link widoczny dla zalogowanych]

palmela

HERE BE CANNIBALS

INTRODUCTION TO THE ARCHIVE
One of the Spaniards' first experiences was the offer of a man's leg in sign of friendship, and their rejection of it with gestures of loathing was to the natives a declaration of hostility and a spurning of their proffered peace-offering.

A. I. Hopkins, In the Isles of King Solomon, Seeley Service, 1928. In Garry Hogg, Cannibalism and Human Sacrifice, p. 158

This archive consists of reports by missionaries, travellers and others of cannibalism world-wide. Here cannibalism is taken to mean the routine consumption of human flesh, not the antics of deranged murderers or desperate stranded travellers.

Part of the problem of documenting this topic is that the reports appear in many different places. A major source of this material is Garry Hogg: Cannibalism and Human Sacrifice (Robert Hale & Co., 1958), because fortunately Hogg undertook the task of collecting many diverse reports into one book. This archive would probably not have been possible without his work.
There can be little doubt that it was the white man's extreme abhorrence of cannibalism which led to its demise. There can also be little doubt that these age-old practices still persist in remote regions.
SIMON SHEPPARD
=====================

The word barbecue has an interesting history. It comes from the Carib word barbricot.
The Caribs – whence the word cannibal – used the barbricot, a grill made of green boughs, to prepare their cannibal feasts.
Marvin Harris, Cannibals and Kings, p. 132

The impression I received from personal intercourse was that the cannibals of the forest were infinitely more sympathetic than the people of the open country, where the trading instinct is inborn.
The cannibals are not schemers, and they are not mean. In direct opposition to all natural conjectures, they are among the best types of men.

‘Do you people eat human bodies?’ I said one day, upon entering a native village, and pointed to a quantity of meat, spitted upon long skewers, being smoke-dried over numerous smouldering fires. ‘Io; yo te?’ was the instant reply – ‘Yes; don't you?’ And a few minutes later the chieftain of the village came forward with an offering which consisted of large and generous portions of flesh, only too obviously of human origin. He seemed genuinely disappointed when I refused.

Once in the great forest, when camping for the night with a party of Arab raiders and their native followers, we were compelled to change the position of our tent owing to the offensive smell of human flesh, which was being cooked on all sides of us.
A native chief stated to me that the time occupied in devouring a human body varied according to whether the latter happened to be one of his enemies, when he would eat the body himself, or merely a slave, who would be divided between his followers...

A visit to one of these slave-depots revealed a condition of savagery and suffering beyond ordinary powers of description.
It was no uncommon experience to witness upwards of a hundred captives, of both sexes and all ages, including infants in their mothers' arms, laying in groups; masses of utterly forlorn humanity, with eyes downcast in a stony stare, with bodies attenuated by starvation, and with skin of that dull grey hue which among coloured races is always indicative of physical disorder. The captives were exposed for sale with the sinister fate in view of being killed and eaten.
Proportionately, a greater number of men than women fall victims to cannibalism, the reason being that women who are still young are esteemed as being of greater value by reason of their utility in growing and cooking food.
Probably the most inhuman practice of all is to be met with among the tribes who deliberately hawk the victim piecemeal whilst still alive. Incredible as it may appear, captives are led from place to place in order that individuals may have the opportunity of indicating, by external marks on the body, the portion they desire to acquire. The distinguishing marks are generally made by means of coloured clay or strips of grass tied in a peculiar fashion.
The astounding stoicism of the victims, who thus witness the bargaining for their limbs piecemeal, is only equalled by the callousness with which they walk forward to meet their fate.
Herbert Ward (artist and sculptor), A Voice from the Congo, Heinemann, 1910. In Garry Hogg, Cannibalism and Human Sacrifice, pp. 115-116
=================
ANECDOTAL REPORTS OF CANNIBALISM – FURTHER INFORMATION REQUESTED

Black Africans do say that their fellow blacks taste better than Whites.
Also, some early European explorers journeying up an African river encountered a native village where they found numerous blacks (prisoners of war and the like) staked out on wooden piles in the river.
They were immersed in the water up to their necks and their legs were broken. Upon interrogating the local chief they discovered that this was the communal larder!
It seems they were immersed in water as a means of tenderizing their flesh prior to consumption.
The Europeans thought that the future dinners had their legs broken to prevent escape.
They were corrected by the chief, who informed them that the pain inflicted on the poor beggars was done, not to prevent escape, but to improve the flavor of their flesh. The locals maintained that inflicting constant pain improved the taste.

This is probably so, as we know that severe pain and fear release enzymes into the bloodstream that certainly affect the flavor of the flesh.
One wonders if any studies have been performed on Kosher butchery and death by slow exsanguation (loss of blood) and conscious terror on the part of the animals as they slowly bleed to death.

You won't find this sort of information in your favorite PBS or National Geographic "documentary" on Africa however.
The above account appeared in an issue of Wilmot Robertson's (now defunct) magazine Instauration, but I don't recall which issue. This was at least 12 or 15 years ago. The article did provide details of source, date and location.
Can anyone track down this Instauration article?
It may have been a 'Primate Watch' or 'Cultural Catacombs' feature.
RECENT CANNIBALISM IN THE AFRICAN CONGO

In half an hour I thought I had my reward, for we encountered along the road a group of Bantu Negroes, much smaller than average height. 'Pygmies?' I asked Cezaire, hopefully. 'Bamba,' he answered. 'Part pygmy, part Bantu. Their teeth are filed to sharp points, supposedly from the time not so very long ago when they were cannibals.'

Cezaire told me that there were still cases of cannibalism in Central Africa, most of it on bodies that had just been buried. The authorities in some localities still had trouble over it occasionally, and there were tales of isolated tribes who practised it regularly, as they always had...

No doubt all eating of human flesh among the Mangbetu had ceased by this time, but on my first trip I received some vague and confusing answers to my questions about it. One honest explorer told me that, tired of roundabout investigation, he asked an old Mangbetu, 'Do you eat human meat?' The ancient one was silently thoughtful for a moment, and then said, looking down his nose: 'It is very hard to stop old habits.'

Lewis Cotlow, Traveller, Zanzabuku, Robert Hale & Co., 1957. This relates to an expedition in 1937

A much more recent traveller in Central Africa than any of those quoted hitherto, H. C. Engert, is convinced from his own experiences that cannibalism still exists as a regular practice. In a book written as recently as 1956, and describing a journey that he made in East, Central and West Africa since the Second World War, he mentions meeting a Danish vet. who told him that when he and his porters were in the northern part of the Congo they ran short of food. The villagers whom they encountered were short of food too, and had none to offer. But they came at length to a village where a tasty stew was offered to his party. 'The flesh,' the Dane told him, 'was soft and tender.' Having enjoyed their meal, they asked where the meat had come from. 'A woman belong village,' was the answer.

Engert, who is evidently an intelligent and highly observant traveller, and incidentally a brilliant photographer, adds:

Cannibalism is far from being dead in Africa, for it is almost impossible to control the natives in the bush. I remember one District Officer standing at his door one night, listening to the drums, saying to me: 'They are chopping someone.' 'Why don't you do anything about it?' I asked. 'How can I? If I try to send my native policeman, he will only pretend he has been; he would be much too frightened to go. We take action if we have proof, or if we find bones.'

I myself once lived in a cannibal village for a time, and found some bones. The natives were worried about this, but I am no policeman. They were pleasant enough people. It was just an old custom which dies hard. Thousands of natives – and I think this is no exaggeration – are still eaten in Africa every year, for it is difficult to break old habits.

Garry Hogg, Cannibalism and Human Sacrifice, pp. 122-123

=====================

‘When I was a kid, my father made friends with an Aussie chap. This Aussie had been an Australian "Digger" (soldier) during WWII and had taken part in the New Guinea campaign against the Japanese. He related how the defending forces had been aided by native Papuan head-hunters/cannibals. It seems both sides had sought the natives assistance -- they were useless for actual combat -- but were helpful in providing intelligence on the enemy's strength and movements. The native did provide military assistance in that they were pretty good at taking out lone sentries and harassing and ambushing enemy patrols.

‘According to this Aussie the natives sided with the Allies because they were given tacit approval to keep any Jap they killed or captured. It seems that the New Guinea natives didn't care for the flavour of the Americans and Australians due to their subsisting on a diet of tinned salt beef and salt pork. The Japs, on the other hand, lived on a diet of rice, fish, vegetables and fruit. They found the Japanese much more tasty!’

During a World Cup Football tournament some years ago, an African dictator (Cameroon?) had the returning team shot because they didn't perform well enough!

More information on this is requested as well, if anyone has more precise details

==============
CANNIBALISM ACCORDING TO BAKER

Over a very large part of the secluded area there is no evidence that human flesh was ever eaten, and no first-hand account of it is recorded by Fynn, Livingstone, Galton, Speke, or Baker. In several places the native inhabitants knew that cannibalism existed elsewhere; Speke and Baker give examples of this. Fynn mentions a tribe living in the vicinity of the Zulu that was stated to have taken to eating human flesh when their cattle were stolen; but this was not confirmed by direct observation, and the vast majority of Kafrid tribes were never cannibals, so far as is known. No suggestion is made anywhere that any Nilotid was ever a cannibal. Schweinfurth remarks of the Dinka (Ni), 'It is scarcely necessary to say that the accounts of the cannibalism of the Niam-Niam excite as much horror amongst them as amongst ourselves.'

Du Chaillu made his acquaintance with cannibalism in Fang (Pan 3) territory. He had been inclined to disbelieve in its reality, but the evidence was plain when he first entered a village of this tribe. 'I perceived some bloody remains which looked to me human,' he remarks; 'but I passed on, still incredulous. Presently we passed a woman who solved all doubt. She bore with her a piece of the thigh of a human body, just as we should go to market and carry thence a roast or steak.' The evidence accumulated inexorably as he travelled through Fang territory. The people showed no reserve in discussing the customary procedures with him, such as the division of a corpse, and the right of the king to a particular part of it. Human bones were thrown outside the houses of villagers, mixed with other offal. 'In fact, symptoms of cannibalism stare me in the face wherever I go, and I can no longer doubt.' It appeared to be the custom that when a villager was killed or died, his corpse was sent to another Fang village, for sale as food. 'This seems the proper and usual end of the Fangs.' Du Chaillu records the cutting up of the body of a man who had clearly died of disease. The villagers confirmed 'without embarrassment' that it was customary to eat such corpses. 'In fact, the Fangs seem regular ghouls, only they practise their horrid custom unblushingly, and in open day, and have no shame about it.' Unlike other tribes, the Fang had few slaves, partly because they were accustomed to eat prisoners taken in war; but they bought the bodies of slaves from other tribes for eating, paying ivory for them.

It was only among the Fang that Du Chaillu encountered positive evidence of cannibalism; but when he received a formal visit from the king of the Apingi (Pan 1), the latter immediately handed over to him a bound slave, with the remark, 'Kill him for your evening meal; he is tender and fat, and you must be hungry.' This incident must not be taken as proving that cannibalism existed among the Apingi. The coastal natives saw many slaves receiving food in depots ('barracoons') while awaiting shipment; and reports of this, filtering through to remote districts, had given rise to the belief that Negrids were fattened before being exported to serve as food for Europeans. Fear of this fate was, indeed, one of the miseries suffered by the slaves in the depots.

Reports of a tribe of cannibals called Niam-Niam, living in the region of the Bahr-el-Ghazal tributaries, began to trickle through to Khartoum about 1845. This tribe, properly called the Azande, was much feared by its neighbours on account of its ferocity in war and addiction to the eating of human flesh. The name Niam-Niam, variously spelled, was used by all the early explorers. It had been bestowed on them by the Dinka, to convey (with understatement) the idea of 'great eaters.' The first person to penetrate into their territory was the British ivory-trader and H.M. consular agent in central Africa, John Petherick, who in 1858 spent a little more than a fortnight at a village called by its chief's name, Mundo, situated at the northern boundary of their tribe. In the course of his travels Petherick received information about cannibalism, but he did not witness it during his brief stay in the Azande village.

Carlo Piaggia, an Italian who attached himself to traders in the Bahr-el-Ghazal region as a leader of their caravans, stayed in or near the country of the so-called Niam-Niam for about a year in 1863-4, mostly at the village of a chief named Tombo. Towards the end of 1863 he made a journey lasting twenty days into what was unquestionably Azande territory. He only witnessed a single instance of cannibalism during his long stay in this part of Africa, when a foe slaughtered in warfare was eaten. Johnston uncharitably calls him 'the unlearned Piaggia' and in two places stigmatizes his explorations as 'unscientific'; but Schweinfurth remarks that with certain exceptions, not connected with cannibalism, 'Piaggia's observations seem acute enough.'

Schweinfurth was the first European to obtain full information about cannibalism among the Azande. He was passing southwards from the country of the Bongo and related tribes, and reached the territory of the man-eaters at its south-eastern extremity, in the region of the Nile-Congo watershed. He noticed piles of refuse with fragments of human bones strewn among them; all around were shrivelled human feet and hands, hanging on the branches of trees. The Azande made no secret of their use of human flesh as nutriment. They spoke freely on the subject, telling the explorer that no corpses were rejected as unfit for food, unless the person had died on some loathsome skin-disease. Skulls from which flesh and brains had been obtained were exhibited on stakes beside their huts. Any person who died without relatives to protect his body was sure to be devoured in the very district in which he had lived; and in times of war, any member of a conquered tribe was regarded as suitable for eating. Of the various oily and fatty substances employed for cooking, the one in most frequent use was human fat.

Schweinfurth came across a baby, about a day old, the offspring of a woman just taken away by slave-traders. It was left, gasping feebly in the full glare of the noon-day sun. The Azande awaited its death and the meal that was to follow.

It is noteworthy that among the Azande there were some who not only refused to eat human flesh, but would not take any food from the same dish as a cannibal. This shows that conformity is not always so rigidly enforced in less advanced societies as is sometimes supposed.

Schweinfurth remarks on the many similarities between the Fang, as described by other authors, and the Azande. There were resemblances not only in physical characters, but in dress and customs. In both tribes the incisor teeth were filed to sharp points; bodies were stained with a red dye derived from the wood of a tree; there was similar elaboration in the dressing of the hair; the chiefs wore leopard skins; both were hunting tribes. These resemblances are certainly remarkable, in view of the huge distances separating the territories of the two tribes. Traditionally the Fang had migrated from the north-east, and a common origin is not impossible.

Passing south again to the further point of his exploration, near the source of the river Uele ('Welle'), a tributary of the Congo, Schweinfurth entered the territory of the Monbuttu. He states that the members of this tribe were even more addicted to the consumption of human flesh than the Azande, and that they were in fact the most cannibalistic of all the then known tribes of Africa. The corpses of the enemy killed in war were distributed on the battlefield and dried for transport to the victors' homes. Prisoners were driven before them 'without remorse, as butchers would drive sheep to the shambles... to fall victims on a later day to their horrible and sickening greediness.' Munza, king of the Monbuttu, told Schweinfurth of his order that cannibalism should be practised in secret during the latter's visit, since he knew that Europeans held the practice in aversion; nevertheless the explorer witnessed the preparation of parts of the human body for eating, and the great majority of the skulls brought to him by members of this tribe to add to his anthropological collection had been smashed to obtain the brains (and thus rendered useless). Some were still moist, and had the odour of recent cooking.

There is nothing in the works of the seven explorers that would explain satisfactorily the significance of cannibalism in Negrid Africa. Certainly there is no indication that the custom originated there from a desire to incorporate the power or influence of the person eaten. The reported adoption of cannibalism by a tribe deprived of its cattle might suggest that lack of sufficient protein food was the primary cause; but it has already been mentioned that the Fang and Azande were hunters. The Monbuttu, too, supplied themselves with all the meat they needed by hunting, and in addition brought back very large numbers of goats from their marauding excursions against their southern neighbours. Schweinfurth remarks that 'it is altogether a fallacy to pretend to represent that the Monbuttu are driven to cannibalism through the lack of ordinary meat.'

John R. Baker, Race, Oxford, 1974; Athens, Ga, 1981

CANNIBALISM IN THE AFRICAN CONGO
Nearly all the tribes in the Congo Basin either are or have been cannibals; and among some of them the practice is on the increase. Races who until lately do not seem to have been cannibals, though situated in a country surrounded by cannibal races, have, from increased intercourse with their neighbours, learned to eat human flesh.

Soon after the Station of Equator was established, the residents discovered that a wholesale human traffic was being carried on by the natives of the district between this station and Lake M'Zumba.
The captains of the steamers have often assured me that whenever they try to buy goats from the natives, slaves are demanded in exchange; the natives often come aboard with tusks of ivory with the intention of buying a slave, complaining that meat is now scarce in their neighbourhood.

There is not the slightest doubt in my mind that they prefer human flesh to any other. During all the time I lived among cannibal races I never came across a single case of their eating any kind of flesh raw; they invariably either boil, roast or smoke it.
This custom of smoking flesh to make it keep would have been very useful to us, as we were often without meat for long periods. We could, however, never buy smoked meat in the markets, it being impossible to be sure that it was not human flesh.
The preference of different tribes for various parts of the human body is interesting. Some cut long steaks from the flesh of the thighs, legs or arms; others prefer the hands and feet; and though the great majority do not eat the head, I have come across more than one tribe which prefers this to any other part. Almost all use some part of the intestines on account of the fat they contain.
A young Basongo chief came to our Commandant while at dinner in his tent and asked for the loan of his knife, which, without thinking, the Commandant gave him.
He immediately disappeared behind the tent and cut the throat of a little slave-girl belonging to him, and was in the act of cooking her when one of our soldiers saw him.
This cannibal was immediately put in irons, but almost immediately after his liberation he was brought in by some of our soldiers who said he was eating children in and about our cantonment.
He had a bag slung round his neck which, on examining it, we found contained an arm and leg of a young child.
A man with his eyes open has no difficulty in knowing, from the horrible remains he is obliged to pass on his way, what people have preceded him, on the road or battlefield – with this difference: that on a battlefield he will find those parts left to the jackals which the human wolves have not found to their taste; whereas on the road, by the smouldering camp fires, are the whitening bones, cracked and broken, which form the relics of these disgusting banquets. What struck me most, during my expeditions throughout the country, was the number of partially cut-up bodies I found.
Some of them were minus the hands and feet, and some with steaks cut from the thighs or elsewhere; others had the entrails or head removed.
Neither old nor young, women or children, are exempt from serving as food for their conquerors or neighbours.

Sidney Langford Hinde (former captain of the Congo Free State Force), The Fall of the Congo Arabs, Methuen, 1897

===============================

The whole wide country seemed to be given up to cannibalism, from the Mobangi (a major tributary of the Congo) to Stanley Falls, for six hundred miles on both sides of the main river, and the Mobangi as well. Often did the natives beg Grenfell to sell some of his steamer hands, especially his coast people; coming from the shore of the great salt sea, they must be very ‘sweet’ – salt is spoken of as sweet, in the same way as sugar. They offered two or three of their women for one of those coast men. They could not understand the objections raised to the practice. ‘You eat fowls and goats, and we eat men; why not? What is the difference?’ The son of Matabwiki, chief of Liboko, when asked whether he ever ate human flesh, said: ‘Ah! I wish that I could eat everybody on earth!’ Happily his stomach and arm were not equal to the carrying out of his fiendish will.

Fiendish? Yet there is something free and lovable in many of these wild men; splendid possibilities when the grace of God gets a hold of them. Bapulula, the brother of that ‘fiend,’ worked with us for two years – a fine, bright, intelligent fellow; we liked him very much...

They divided up their human booty and kept them, tied up and starving, until they were fortunate enough to catch some more and so make up a cargo worth taking to the Mobangi. When times were bad, these poor starving wretches might often be seen tied up, just kept alive with the minimum of food.
A party would be made up and two or three canoes would be filled with these human cattle. They would paddle down the Lulongo, cross the main river when the wind was not blowing, make up the Mobangi and sell their freight in some of the towns for ivory. The purchasers would then feed up their starvelings until they were fat enough for the market, then butcher them and sell the meat in small joints.
What was left over, if there was much on the market, would be dried on a rack over the fire, or spitted, and the end of the spit stuck in the ground by a slow fire, until it could be kept for weeks and sold at leisure.

Sometimes a section of the people would club together to buy a large piece of the body wholesale, to be retailed out again; or a family man would buy a whole leg to divide up between his wives, children and slaves. Dear little bright-eyed boys and girls grew up accustomed to these scenes from day to day. They ate their own morsels from time to time, in the haphazard way that they have, and carried the rest of their portion in their hands, on a skewer or in a leaf, lest anyone should steal and eat it. To this awful depth have these children of the Heavenly Father fallen! This is no worked-up picture, it is the daily life of thousands of people at the present time in Darkest Africa.
Rev. W. Holman Bentley (Baptist Missionary Society), Pioneering on the Congo, TRS, 1900 (2 vols.)

The Bambala, these missionaries found, regarded as special delicacies human flesh that had been buried for some days; also a large, thick, white beetle grub found in palm trees... and human blood boiled with manioc flour. The women of the tribe were forbidden to touch human flesh, but had found many ways of circumventing the tabu, and were particularly addicted to human flesh, extracted from graves and in an advanced state of decomposition.
Garry Hogg, Cannibalism and Human Sacrifice, p. 114

===================

For various reasons, the custom was kept secret, and even members of the [Bagesu] tribe were not permitted to look on during the ceremony, which was performed by night. Yet the custom was known to all, and each family was aware of what was going on, though they never sought to watch their neighbours' doings.

When a man died, the body was kept in the house until the evening, when the relatives who had been summoned gathered for the mourning. In some exceptional instances it took one or two days to bring the relatives together, but as a rule all was ready by the evening of the day of death, and at sunset the body was carried to the nearest waste ground and deposited there. At the same time, men of the clan hid themselves in different places round about and, as darkness deepened, they blew upon gourd horns, making a noise like the cry of jackals.

The villagers said that the jackals were coming to eat the dead, and the young people were warned not to go outside. When darkness set in, and it was felt to be safe to work without intrusion from inquisitive onlookers, a number of elderly women relatives of the dead man went to the place where the body lay, and cut it up, carrying back the pieces they wanted to the house of mourning, and leaving the remains to be devoured by wild animals.

For the next three, or sometimes four, days the relatives mourned in the house in which the death had taken place, and there they cooked and ate the flesh of the dead, destroying the bones by fire and leaving nothing.
There was no ‘purification,’ or ‘shaving’ when this mourning was ended; sometimes an ox was killed for a feast when the heir was announced, but as a rule the people simply returned to their ordinary life without any ceremony.
The widows, however, burned their grass girdles, and either went about naked or wore the small aprons used by unmarried girls.
John Roscoe, The Bagesu and Other Tribes of the Uganda Protectorate, The Royal Society, 1924
============
Innumerable acts of cannibalism have been reported from time to time by both Belgians and French, the most recent of which I have actual knowledge being the waylaying by a party of Azande of a Belgian Officer proceeding on leave from the Lado Enclave (now Western Mongolla); they tore him limb from limb and ate him raw. This occurred twelve years ago...

Basil Spence, in Sudan Notes and Records, vol. III, no. 4 (Dec. 1920)

palmela

I Did Not Eat DRC Pygmies—Otafiire
Chris Obore, The Monitor (Kampala), June 1, 2008

Local Government Minister Kahinda Otafiire has rubbished suggestions that he could be arrested for alleged complicity in war crimes in the DR Congo, saying that after all he never ate any Congolese nationals.

In a telephone interview from Cameroon where he is travelling, Maj. Gen. Otafiire said he is not worried at all that he is one of the Ugandan generals who could be picked up following the surprise arrest a week ago of Mr Jean-Pierre Bemba, a former Congolese rebel chief and onetime vice-president.
“I have nothing to worry about,” Gen. Otafiire said. “Did you hear of me eating pygmies in Congo? I never ate pygmies.”
Belgian police arrested Mr Bemba, who was backed by Uganda during the Congolese civil war of 1998-2002, after the International Criminal Court (ICC) secretly charged him with war crimes and crimes against humanity.
In April 2007, Mr Bemba fled his country following a bitterly contested presidential election against President Joseph Kabila late in 2006.
He was arrested on May 24 in a suburb of Brussels, Belgium.
The ICC said “Mr Bemba is chairman of the Mouvement de Libération du Congo (MLC), an armed group which intervened in the 2002-2003 armed conflict in Central African Republic (CAR) and pursued a plan of terrorising and brutalising innocent civilians, in particular during a campaign of massive rapes and looting.”
It added: “Mr Bemba had already used the same tactics in the past, in CAR, in the DRC, always leaving a trail of death and destruction behind him.”

Following Mr Bemba’s arrest, speculation has been rife that some of Uganda’s army generals could now find themselves in the Congolese politician’s situation because a 2001 UN report named them as having looted the DR Congo’s natural resources and facilitated the commission of war crimes.

The state of armed conflict that still obtains in eastern DR Congo has spawned all manner of militias, some of whom believe that the eating of human flesh, particularly certain body parts sliced off pygmies, would protect them in battle. Mr Bemba, who fled to Portugal last year after he was accused of treason at home, later relocated to Brussels, where he acquired a home.
Before the end of the civil war in 2002, his forces controlled a large swathe of eastern DR Congo, where he was an ally of Uganda during the time of the UPDF occupation of parts of its western neighbour’s territory.
Gen. Otafiire was variously involved in DR Congo affairs from before the 1997 ouster of Mobutu Sese Seko, escaping narrowly when the Rwandan and Ugandan forces exchanged fire in Kinshasa in 1999.
After the release of the 2001 UN report, the government of Uganda set up a parallel investigation—the Justice Porter Commission. Maj. Gen. Otafiire was exonerated by this commission.
“Who is [now] saying I am implicated?” Gen. Otafiire said in the phone interview.
“Don’t they know that New Vision paid me Shs30 million for defamation [over the same DR Congo matter?]”
The plain-speaking general said he is a free man and can travel anywhere “unless the world is ruled by jungle law”.
The UPDF withdrew from the DR Congo in 2003 and Uganda subsequently lost a suit filed by Kinshasa at the International Court of Justice.
The ICJ ruled in 2005 that Uganda should pay damages as compensation for the UPDF’s plunder of the DR Congo’s natural resources and related atrocities committed there between 1996 and 2001.
The DR Congo has claimed $10 billion in reparations, but Uganda is still negotiating a possible way out without paying.
Maj. Gen. Otafiire’s irreverent use of language has left many of his interlocutors flustered in the past. In the lead up to Uganda’s 1996 presidential election, he advised Democratic Party torchbearer Paul Ssemogerere to retire from politics and instead take to “rearing ducks”.
When he was named by the UN as having allegedly looted timber from the DR Congo, Gen. Otafiire asked: “What is this Congo timbering, do they want to Congo timber me?”
Most recently, Kampala Central chief Godfrey Nyakaana accused the general, who then was environment minister, of masterminding a witch-hunt centred around a house Mr Nyakaana had built in a city wetland and had thus been demolished. In response, Maj. Gen. Otafiire characteristically wondered whether Mr Nyakaana was a “frog to live in a wetland”.

Comments
“Many Congolese soldiers believe eating pygmies will protect them in battle.”
Yes, but because they’re small they need at least two to get by on.
Posted by Robert Kelly at 6:22 PM on June 3

I hear that eating the little buggers are just like eating peanuts; you can’t stop with just one…
Posted by at 6:23 PM on June 3

Mmmmmm … . . pygmies.
Posted by at 6:43 PM on June 3

The thing that really stands out to me is the overall attitude that says “Eating pygmies, though shunned, is a common occurence.” That says alot about the psyche of the “society” in question.
Posted by NorthAmericanWhiteMan at 7:09 PM on June 3

The only question I have is: When are we gonna see this on Oprah, or Jerry Springer?
Much much better entertainment. Can you imagine white people eating “little people” to protect themselves from whatever?
Posted by at 7:49 PM on June 3

The thing that really stands out to me is the overall attitude that says “Eating pygmies, though shunned, is a common occurence.” That says alot about the psyche of the “society” in question.

What really stands out to ME is the the extent to which knowledge of this behavior has been sanitized from our culture. I remember, as a child, how references to their cannibalism were commonplace in popular culture…..cartoons, movies, books etc. All that has completely disappeared to the point that, for much of my young adulthood, I assumed such things were racial stereotypes.
It is only now, that I am mature, that I realize those “stereotypes” are TRUE. Not only true, but the behavior is widespread and common among african blacks.
So…..who is covering up this knowledge and why. More to the point….what can be done to stop them.
Posted by at 8:09 PM on June 3

” The plain-speaking general said he is a free man and can travel anywhere “unless the world is ruled by jungle law”. “
I think we all know what part of the world is ruled by jungle law.
Hint: it’s the part where people are actually eating other people because they’re so incredibly primitive that they think it’s going to help them in battle.
Posted by Magdelina at 8:17 PM on June 3

Political scandals in America revolve around affairs, insider trading, and things of that nature. In Africa, they are about whether or not a public figure ate pygmies! Hillarious.
Posted by at 8:47 PM on June 3

What - still no ‘snake and pygmy pie’ jokes!
Sorry, I couldn’t resist! I don’t mean to be unkind. Actually, I met some of the pygmies when I was child living in East Africa in the early sixties, and I’m sorry if they’ve been murdered. I doubt if there are many left.
My family still have some bows and arrows they sold us. (Possibly it was an offer my dad felt he couldn’t refuse!)
Posted by Janet at 10:25 PM on June 3

It’s outrageous to pry into what should be a private matter between a man and his chef.
Posted by at 10:59 PM on June 3

Anything can happen in africa….what’s the big surprise here???
Posted by lydia at 11:30 PM on June 3

Pygmies: yet another (delicious) invention of racist CIA scientists…Posted by at 12:27 AM on June 4

Does anyone know if they are served here in the States? I’m a foodie; I’d sacrafice my brother to for a chinese dinner and the whole White Race to get some Thai restraunts in here. I don’t feel alive unless I’m having new gustatory experiences. Pygmy? Sure, bring it on! Just tell me where.
Posted by Eric the Red at 12:34 AM on June 4

palmela

6- letnia albinoske z Burundi znaleziono niezywa z odkrojonymi nogami.
Uzbrojena grupa napadla na dom. zwiazali matke i zastrzelili mala.
Handel czesciami ciala albinosw jest jjednym z najbardziej lukratywnych a Afryce

Wczesniej dwie matki zostaly zaatakowane maczetami gdzyz lowcy albinosow nie mogli znalesc ich dzieci.

[link widoczny dla zalogowanych]