|On the 'Nican Tlaca' Enigma
|The Myth of the Vanishing Race
|The Mestizo Concept: A Product of European Imperialism
|El concepto de indio en América
|OBITUARIES: G. Tantaquidgeon, 106
|HOW COLUMBUS CREATED THE CANNIBALS
|Christopher Columbus - on trial
|Charioteer of the Gods/ Alien Versus Predator
|The International Jew
|On The Jewish Question
|Anthropophagy: TRUE CANNIBALISM!
|On Human Sacrifice
|Sacrificios Humanos entre los Mexicas, Realidad o Fantasia?
|Death Be Not Strange
|Jack D. Forbes: Eurocentric Concepts Harm Native People and What Do We Mean By America and American
|Contra la deformación histórica-cultural
|Nuestra Cultura Indígena
|On the Spanish Catholic Inquisition
|Myths of the Spaniards and Puritans
|On the behavior of the Europeans toward the Native Americans
|The Role of Disease in 'Conquest'
|Germs, Plagues, Famine, Invasion, Friars, And Native Allies!
|"Religious Aspects of the Conquest of Mexico"
|There is no word for 'Devil' in the Nahuatl Language
|Origins of First Americans Research
|Links to Further research On the Origins of the First Americans
|The Finding and Founding of Tenochtitlan
|Attack on the Copernican Theory
|Of the basis which the Indians have for worshipping the sun
|ADDENDUM II: The Florentine Codex
|Rabinal Achi: Act Four--Inside the Fortress
|Cultural Visibility and the Cora
|Los Voladores and the Return of the Ancestors
|War Songs of the Tenochka
|Viva Mi General Francisco Villa!
|In Spirit of Agustin Lorenzo
|Corridos y Canciones del Pueblo
|Poems & Speeches & Prayers & the Enemy Invasion
|Second Chapter, Which Telleth of the Moon
|Men Who Became Gods!
|The Mexica or Mexiti
|EL TLACUACHE Y EL COYOTE
|In Ixiptla In Teteo!
|Teotecpillatolli: Noble Sacred Speech
|Cuento: La llorona
|Puerta del Diablo: El Salvador
|Moctezuma el Magnifico y la Invasion de Anahuak
|In Blood and Fire!!
|Excerpts of the Geneva Protocols
|Amendment V, and The Universal Declaration of Human Rights, Article 18
|The Defense of Duffer's Drift
|The Battle of the Bulge
|Truth and Falsehood in War-Time
|The Bryce Report
|Sun Tzu: Arte de Guerra
|Sun Tzu: On Spies
|We Believe and Profess
|Mushashi: Cinco Anillos
|Sixth Chapter, which telleth of the men, the valiant men
|Seeds of Revolt in the Americas: Synopsis
|'Jihad Against Jews and Crusaders' & 'License To Kill'
|CALIFORNIA SENATE BILL No. 670
|Jose Ortega Y Gasset: On Plato's 'Republic' and On Forms of Government
|Thomas Paine (17371809). Common Sense. 1776 [Excerpts]
|Against Exploiters of Lakota Spirituality
|Introduction to Deloria's "We Talk, You Listen"
|My Tayta Jose Maria and the Indian aspect of the Peruvian Revolution
|TO THE SUNDANCE NATIONS OF THE GREAT PLAINS
|Philip Deere, Longest Walk speech
|Bacbi'awak: 'Made To Die'
|Prologue: "The Stars We Know: Crow Indian Astronomy and Life-ways"
|Black Elk Speaks: Visions of the Other World
|Miantinomo, Acuera, and Tecumseh, Hatuey Speaks
|Chief Seattle Speaks
|Chief Red Cloud Speaks
|Hopi: A Message for All People
|"LET'S MAKE A SLAVE" by Willie Lynch
|On Indian Casinos
|¿Quién Gobierna el Mundo?
|Frida Kahlo is Not Our Hero!
|Links to Movies and Films
|General Links to Musica del Pueblo (Songs and Music Videos)
|General Philosophy & Mytho-Religious Links
|Links to Online Magazines and Newspaper
|Researchers Tools and Links
|Links to General Science, Almanacs & Geography
|Literature & Biography Links
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|LINKS: AMERICA INDIGENA / MEXICO INDIGENA
|LINKS to Political and Cultural Pro-American-Indigenous Organizations
The practice of Cannibalism, the eating of human flesh by humans.
From Spanish Caníbalis, name (as recorded by Christopher Columbus) of the
allegedly cannibalistic Caribs of Cuba and Haiti, from earlier Carib karibna, person, Carib
Man-eating Myth: Anthropology and Anthropophagy.
Oxford University Press, Oxford, 1979
Arens is (or at least was, at the time of writing this book)
professor of Anthropology, State University of New York at
In this book, Arens attempts to track down
and examine the evidence
for cannibalism as a feature of any society. That is, he excludes the
acts of rare lunatics
such as Dahmer, and occasional desperate
survival acts such as the Donner Party or the "Alive" events. He's
in whether any society, ever, has accepted cannibalism.
He seems to have examined just about every society accused of
- Africa, New Guinea, North America, the Aztecs,
prehistoric man, and so on. He tries to find credible witnesses to
act and (in a process that will be familiar to anyone who's tried
to find the source of an urban legend) generally manages
only to find
that the so-called witnesses are only recounting what they've been
He points out that many
explorers' descriptions of cannibalism are
inherently unreliable, because the Spanish royal proclamation of 1503
permitted the use of cannibals - and only cannibals -
The expected scramble for the profit to be made
in human bondage
followed immediately. Islands once thought to be inhabited by Arawak
upon closer examination turned
out in reality to be overrun with
hostile cannibals. Slowly but surely great areas were recognized as
Carib and their
enslavement legalized (Newson 1976:72). Thus the
operational definition of cannibalism in the sixteenth century was
to foreign invasion followed by being sold into slavery,
which was held to be a higher status than freedom under aboriginal
finds a handful of documents that purport to be by direct
witnesses of cannibalism. In each case he throws doubt on either
credibility of the witness (pointing out, for example, that Hans
Staden, a seaman who claimed to have observed cannibalism
Tupinamamba Indians in the 16th century, claimed also to have
understood conversations by the Tupinamamba in
detail on the first
day of his capture as they discussed where and how to eat him; not to
mention that common sailors
in the 16th century were not known for
their literacy and ability to write books about their experiences),
or on the
accuracy of their observation (Dole in 1962 described an
apparent cannibalism ritual, but Arens notes that her description
the bones changes on occasion, suggesting that either she has left
out steps of the ritual preparation or failed
to observe them -
allowing for substitution).
With regard to the Dole's description, Arens says:
who thinks this sort of careful combing of the text is
uncalled-for should remember that this is the one and only
by an anthropologist who explicitly claims to have
witnessed cannibalism. If the custom of eating the dead was well
and confirmed independently by others then such an
approach as the one guiding this study would be unnecessarily
various chapters, Arens considers and dismisses as second-hand
such sources as various explorers, who generally seem to
an area *just* after the tribe (or, more often, the neighbouring
tribe) has given up cannibalism; Jesuit
missionaries in North
America, who turn out never to have actually been eyewitnesses to the
event (Arens cites "the
collected documents of the Jesuit
missionaries (Thwaites 1969) for this); and Carleton Gajdusek, who
the idea that kuru was spread among the Fore in
New Guinea by cannibalism. Oddly, the Fore had given up cannibalism
before Gajdusek arrived there. (Arens adds, "While this book
was in press, Gajdusek began to treat the cannibal notion
cautiously, since he is now quoted as saying that 'there has been so
far no convincing evidence that the infections
can be acquired by
eating or drinking affected material or by any means other than
direct invasion of the bloodstream'
I'm not able to fully judge Arens' case. Perhaps he's ignored some
documents that are more convincing
than the ones he discusses;
perhaps he's misrepresented the contents of some he does mention. But
the book is clearly
not aiming at notoriety, and if his descriptions
are remotely accurate then - at the very least - societies that
cannibalism are and always have been extremely rare.
Personally, I find it very convincing, and I think that the burden
proof is now on those who disagree with Arens to show convincingly
why he's wrong.
Assessing Contact Period Ethnohistorical Discourse.
©2004 James Q. Jacobs
In my experience it is commonplace in academic discourse, in educational media, and in popular media to assert that human
sacrifice and cannibalism were practiced on a large scale in prehispanic America. At the same time, I have not been able to
find a satisfactory eyewitness report of either activity in the numerous ethnohistorical writings from the Contact era. I
employ the term "cannibalism paradigm" to describe this gap between the admissible evidence and the hearsay that informs modern
beliefs about practices of consuming human flesh.
Paradigms are the biases, preconceptions and assumptions, both conscious and unconscious, that inform thought and views
of reality. Kuhn (1996) described the paradigm concept and analyzed the role of paradigms in scientific thought. More recently,
Clark (1993) discussed paradigms in archaeology. With evidence of cannibalism in archaeological contexts , assumptions underlie
any statement that cannibalism was practiced. Even with the best possible bioarchaeological evidence of a signature of cannibalism
(see Turner and Turner 1999:53), there is only a well-supported inference that flesh was eaten. Typically, there is no certain
way to demonstrate that human flesh actually was eaten. In the case of anthropology, an assumption relevant to cannibalism
and human sacrifice is the acceptance of ethnohistorical reports as true. In other instances, cannibalism claims not supported
by physical evidence have found popular acceptance. Almost all instances of assertions that cannibalism has existed, from
the most scientific approaches to fanciful popular literature, fall within the cannibalism paradigm concept.
Given the degree of reliance in purported cases of cannibalism and sacrifice on reports of explorers, conquerors, and missionaries,
it is important to examine and analyze the context of the sources, their particular historical and cultural settings, the
paradigms, prejudices, and biases that inform their statements, the political, social, and religious context of their experience,
and the motivations underlying their activities and viewpoints. It is also important to examine the history of the documentation
containing the hearsay evidence so critical to contemporary paradigms. Such a critical analysis is essential before relying
on ethnohistorical data when inferring anthropophagic practices in archaeological contexts.
To Read the Whole Article, Please Visit:
"With every piece of flesh I ate I remembered him," Meiwes told the
judge. "It was
like taking communion."
TRUE-CANNIBALS = EURO-SWINES!
FOR A LONG LIST OF TRUE-CANNIBALS, PLEASE VISIT:
Alleged cannibal tried for murder
December 3, 2003 Posted: 9:45 PM EST (0245 GMT)
BERLIN, Germany (CNN) -- A German computer technician accused of
dismembering and eating the flesh of a man who agreed to
the deal over the Internet has gone on trial for murder.
Armin Meiwes, whose trial started on Wednesday, is charged with
murder as no crime of cannibalism
exists in Germany. The case is the
first of its kind in the country.
... Meiwes admitted to killing the victim and said there was "hundreds,
of people who wanted to eat humans or be eaten.
He cut off part of the victim's body before the pair ate it
Meiwes then cut up the victim, storing his body in a
freezer and eating it over the following months.
piece of flesh I ate I remembered him," Meiwes told the
judge. "It was like taking communion."
Vlad Tepes (Vlad the Impaler),
AKA Prince Dracula
"Dracul": Prince of the Order of the Dragon (Dracul=Dragon,
Founded 1387 by Holy Roman Emperor
Wore black cape and dragon insignia medallion
in Romania near Black Sea
For some astonishing images of "Draculand, plus a fascinating travel
diary, consult the "Dracula
Home Page" maintained by Professor
Elizabeth Miller of Newfoundland, Canada. Here is a sample (images
are being called
from her site, so be patient. They are worth the
Reputation for Cruelty
May have killed tens or even 100,000
people, especially by impaling
Killed "unchaste" women, "bad" wives
Killed entire families and villages
suspected of disloyalty
Killed off poor workers, blind, crippled, sick,vagabonds, beggars,
etc. by burning them to death
at a banquet
Nailed hats to heads of certain religious visitors
Allegedly liked to watch victims suffer and die; allegedly
cannibalism or drank blood
Became known as vampire from words = "blood-monster" or "blood-
[based on a factual event!]
(dir. Frank Marshall)
The surprisingly white men of the Uruguayan rugby team must
themselves when their plane crashes into the breathtaking peaks of
the Chilean Andes. Things get much worse
after a plane sighted
overhead encourages the survivors to consume nearly all of the
remaining food, and they are ultimately
forced to eat their frozen
dead in order to survive the 72 days until their rescue. It's a
miserable two hours of a
film, full of slow death, Ethan Hawke, and
awful dialogue. But there is a single scene that manages to capture
of human spirit, of pure childhood joy--a scene that says no
matter how many fistfuls of human buttock you have choked
escape death by starvation, the magic of sledding down a perfect
slope of fast, deep snow is undeniable. JASON
... Bodies are arranged with
their faces in the snow. Those who
remain apparently did not want to know just who they were eating.
From that position
pieces of meat are cut from their bodies to be
shared. Icey cold slivers of beef are passed around, and swallowed
great difficulty. A few of the strongest survivors are given the
largest portion of the meat so that they can attempt to
up the peak of the mountain to try to reach help and attract
attention to airplanes or anything that may
be flying over.
The Donner Party:
. . . After wandering about a number of days bewildered in the
snow, their provisions
gave out, and long hunger made it necessary to resort to that horrid recourse casting lots to see who should give up life,
that their bodies might be used for food for the remainder. But at this time the weaker began to die which rendered it unnecessary
to take life, and as they died the company went into camp and made meat of the dead bodies of their companions. After travelling
thirty days, 7 out of the 16 arrived within 15 miles of Capt. Johnson's, the first house of the California settlements; and
most singular to relate, all the females that started, 5 women came in safe, and but two of the men, and one of them was brought
in on the back of an Indian.
Nine of the men died and seven of them were eaten by their companions—The first
person that died was Mr. C.S. Stanton, the young man who so generously returned to the company with Capt. Sutter's two Indian
vaqueros and provisions; his body was left on the snow. The last two that died was Capt. Sutter's two Indian vaqueros and
their bodies were used as food by the seven that came in. The company left behind, numbers sixty odd souls; ten men, the balance
women and children. They are in camp about 100 miles from Johnson's, the first house after leaving the mountains, or 150 from
fort Sacramento. Those who have come in say that Capt. Sutter's seven mules were stolen by the Indians a few days after they
reached the company, and that when they had left, the company had provisions sufficient to last them until the middle of February.
August 30, 2000
Some Ironies of the Essex and of Whaling
Whaling is filled with ironies; The tragedy of the Essex expecially so. For example:
When the Essex was wrecked, Captain Pollard estimated that their best chance would be to strike out for Tahiti,
only two to three weeks' sail away-a distance for which they had sufficient food, and favorable winds. But the Essex
was one of the first Nantucket whaleships ever to have sailed so far west of South America, and at that time in history, Pollard
and his crew had no idea what lay to their West. The first and Second mates feared cannibals and Pollard lacked the self-confidence
to impose his will on them by insisting on making for Tahiti anyway. So against his better judgement he made sail for the
far more distant Easter Island, and ultimately the South American coast, a decision that in the end made sure that he and
his crew would encounter cannibals-they themselves.
When Captain Pollard and his crew had nearly starved to death, it was Pollard who still refused to entertain the thought
of resorting to cannibalism. Yet later, under pressure from his young cousin, Owen Coffin, he approved it, and having done
so, watched as his cousin Owen drew the short straw, and became the first victim.
The crew member who first suggested resorting to cannibalism was 16 year-old Charles Ramsdell, Owen Coffin's boyhood friend.
When the crew drew straws a second time to see who had to assassinate Coffin, the short straw came to Ramsdell who not only
had to kill his friend but later share with the others in eating his flesh.
One of the ultimate ironies concerning whaling is that the owners of the Nantucket whaling ships like the Essex
were usually devout Quakers whose meeting houses, in which the universal non-violence of man against man was promoted, were
lighted by the same sperm whale oil that made these men rich-a product of one of the most brutally violent ways of killing
an animal ever devised. Here were God-fearing men whose ships succeded because their sailors employed such tricks as turning
a mother whale's brave defense of her calf into her undoing: they harpooned the calf first, then, rather than killing it,
let its agonizing struggles draw the mother within range.
As Melville said: "There is no folly of the beasts of the earth which is not infinitely outdone by the madness of men."
© 2000 - Roger Payne
PBS.org and the Donner Party
Deuteronomy 28:53-57 (also Lev 26:29)
2 Kings 6:26-29
Jeremiah 19:9 (also Ezek 5:10)
Jesus said to them, "I tell you the truth,
unless you eat the flesh
of the Son of Man and drink his blood, you have no life in you.
eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is real
food and my
blood is real drink. Whoever eats my flesh and drinks my blood
remains in me, and I in him.
Cannibalism in Homer and Mark's Gospel
Joseph Francis Alward
by Michel de Montaigne
translated by Charles Cotton
IV. OF CANNIBALS.
"Of Cannibals" - http://www.best.com/~glad/montaigne/essay04.htmlThis essay explores the idea of the "noble savage" about two hundred
Rousseau coined the term. Characteristic of many early
essays, Montaigne's work tends to be loose in its structure. You
at times feel as though he strays from his thesis. Use this
exploratory style to your advantage. You will be able
to connect his
varied ideas on utopias to those in the longer works. Each of the
other pieces of literature contains
several of his precepts on
Daniel Defoe was born in St. Giles, Cripplegate,
1660. . . Between 1718 and 1723 he published "Robinson Crusoe," "Moll
Flanders," and "A Journal of the
"I was born in the year 1632, in the city of York, of a good family,
of that country, my father being a foreigner of Bremen,
who settled first at Hull. He got a good estate by merchandise,
leaving off his trade lived afterward at York, from whence he had
married my mother, whose relations were named
Robinson, a good family
in that country, and from whom I was called Robinson Kreutznear; but
by the usual corruption
of words in England we are now called, nay,
we call ourselves, and write our name, Crusoe, and so my companions
http://www.literatureclassics.com/etexts/348/2367/"We March Out Against the Cannibals":http://darkwing.uoregon.edu/~rbear/crusoe.htmlCHAPTER XVI - RESCUE OF PRISONERS FROM CANNIBALShttp://www.literatureclassics.com/etexts/348/2367/
Hansel and Gretel
Hansel and Gretel is a fairy tale by the Brothers Grimm.
Lost in the forest, they find a house made of bread (later changed to
with sugar windows, which they begin to eat. The
inhabitant of the house, an old woman, invites them in and prepares a
for them. The woman, however, is a witch who has built the
house to entice children to her, so that she may fatten them,
them. She cages Hansel, and makes Gretel her servant. While she
prepares to boil Hansel, she tells Gretel to
climb into an oven to be
sure it is ready to bake, but Gretel guesses the witch intends to
bake her, and tricks the
witch into climbing herself into the oven,
and closes it behind her.
La Raza Cosmica by Jose Vasconcelos.
Translated by J. Manuel Urrutia
Vasconcelos Ends the prologue with the following
"In any case, the most optimistic conclusion that one may derive from
the observed facts is that
even the most contradictory mix among the
races can be resolved most benefically as long as the spiritual
to enhance them. In fact, the decadence of the
Asian peoples is attributable to their isolation, but also mainly
without a doubt to the fact that they have not been
Christianized. A religion like Christianity advanced the American
in a few centuries, from cannibalism to a relative
La Raza Cósmica
Misión de la raza iberoamericana
The De Brys show us cannibalism and
slaughter -- Indians killing and
eating Spaniards, Spaniards killing Indians. Strange Shaman rites,
along with everyday
industry. They stirred in a thematic gallery of
recurring grotesque figures. Anthropologist Bernadette Bucher speaks
the semantic wealth and insidious power of this new pictorial mass
When Worlds Collide
Q?: porque se les dice Leyendas y Mitos, y no simplemente
Sacrificios Humanos entre los Europeos? En cambio cuando
sobre los Aztecas, se dicen: Sacrificio Humanos entre los Aztecas y
otros pueblos Indios???
Human Sacrifice in Legends and Myths: