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Anthropophagy:
The practice of Cannibalism, the eating of human flesh by humans.
can·ni·bal:
From Spanish Caníbalis, name (as recorded by Christopher Columbus) of the
allegedly cannibalistic Caribs of Cuba and Haiti, from earlier Carib karibna, person, Carib
W. Arens The
Man-eating Myth: Anthropology and Anthropophagy.
Oxford University Press, Oxford, 1979
Arens is (or at least was, at the time of writing this book) Associate
professor of Anthropology, State University of New York at Stony Brook.
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 interested
in whether any society, ever, has accepted cannibalism. He seems to have examined just about every society accused of cannibalism
- Africa, New Guinea, North America, the Aztecs, prehistoric man, and so on. He tries to find credible witnesses to the
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 told.
He points out that many
explorers' descriptions of cannibalism are inherently unreliable, because the Spanish royal proclamation of 1503 specifically
permitted the use of cannibals - and only cannibals - for slaves.
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 resistance
to foreign invasion followed by being sold into slavery, which was held to be a higher status than freedom under aboriginal conditions.
He
finds a handful of documents that purport to be by direct witnesses of cannibalism. In each case he throws doubt on either
the credibility of the witness (pointing out, for example, that Hans Staden, a seaman who claimed to have observed cannibalism
by the 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
of 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:
The reader
who thinks this sort of careful combing of the text is uncalled-for should remember that this is the one and only description
by an anthropologist who explicitly claims to have witnessed cannibalism. If the custom of eating the dead was well documented
and confirmed independently by others then such an approach as the one guiding this study would be unnecessarily tedious.
In
various chapters, Arens considers and dismisses as second-hand such sources as various explorers, who generally seem to
have entered 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 initially popularized
the idea that kuru was spread among the Fore in New Guinea by cannibalism. Oddly, the Fore had given up cannibalism *just*
before Gajdusek arrived there. (Arens adds, "While this book was in press, Gajdusek began to treat the cannibal notion
more 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'
(Schmeck 1978:16)."
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 accept
cannibalism are and always have been extremely rare.
Personally, I find it very convincing, and I think that the burden
of proof is now on those who disagree with Arens to show convincingly why he's wrong.
http://tafkac.org/books/man-eating_myth.html
Read Also:
Cannibalism Paradigm:
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:
http://www.jqjacobs.net/anthro/cannibalism.html
"With every piece of flesh I ate I remembered him," Meiwes told the judge. "It was
like taking communion."
TRUE-CANNIBALS = EURO-SWINES!
CANNIBALS!
FOR A LONG LIST OF TRUE-CANNIBALS, PLEASE VISIT:
http://www.mayhem.net/Crime/serial.html
Alleged cannibal tried for murder Wednesday,
December 3, 2003 Posted: 9:45 PM EST (0245 GMT)
BERLIN, Germany (CNN) -- A German computer technician accused of killing,
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, thousands"
of people who wanted to eat humans or be eaten.
He cut off part of the victim's body before the pair ate it together.
Meiwes then cut up the victim, storing his body in a freezer and eating it over the following months.
"With every
piece of flesh I ate I remembered him," Meiwes told the judge. "It was like taking communion."
http://www.cnn.com/2003/WORLD/europe/12/03/germany.cannibal.trial/
Vlad Tepes (Vlad the Impaler),
AKA Prince Dracula Dates: 1431-1476
"Dracul": Prince of the Order of the Dragon (Dracul=Dragon, also
"Devil")
Founded 1387 by Holy Roman Emperor Wore black cape and dragon insignia medallion Place: Transylvania
Ruled
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 wait) http://www.ucs.mun.ca/~emiller/ ... Reputation for Cruelty
May have killed tens or even 100,000
people, especially by impaling and torture. 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
practiced cannibalism or drank blood Became known as vampire from words = "blood-monster" or "blood- drinker"
http://www.uh.edu/~cfreelan/vampires/tepes.html
Movie:
[based on a factual event!]
'Alive'
(dir. Frank Marshall) The surprisingly white men of the Uruguayan rugby team must
fend for 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 an ounce
of human spirit, of pure childhood joy--a scene that says no matter how many fistfuls of human buttock you have choked
down to escape death by starvation, the magic of sledding down a perfect slope of fast, deep snow is undeniable. JASON
PAGANO
http://www.thestranger.com/2000-12-14/video_revue.htmlAlive
... 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 with
great difficulty. A few of the strongest survivors are given the largest portion of the meat so that they can attempt to
climb higher up the peak of the mountain to try to reach help and attract attention to airplanes or anything that may
be flying over.
http://www.movieprop.com/tvandmovie/reviews/alive.htm
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. http://www.sfmuseum.org/hist6/donner.html
August 30, 2000 Some Ironies of the Essex and of Whaling Real Audio
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
http://www.pbs.org/odyssey/voice/20000830_vos_transcript.html
PBS.org and the Donner Party http://www.pbs.org/wgbh/amex/donner/
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Deuteronomy 28:53-57 (also Lev 26:29)
2 Kings 6:26-29
Jeremiah 19:9 (also Ezek 5:10)
Lamentations 4:10
John 6:53-56
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. Whoever
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
http://sol.sci.uop.edu/~jfalward/cannibalism.html Joseph Francis Alward
ESSAYS
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 years before
Rousseau coined the term. Characteristic of many early essays, Montaigne's work tends to be loose in its structure. You
will 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 society.
http://www.ih.k12.oh.us/hs/ENG/summerap2002.htm
Daniel Defoe was born in St. Giles, Cripplegate,
London, about 1660. . . Between 1718 and 1723 he published "Robinson Crusoe," "Moll Flanders," and "A Journal of the
Plague Year."
ROBINSON CRUSOE "I was born in the year 1632, in the city of York, of a good family, though not
of that country, my father being a foreigner of Bremen, who settled first at Hull. He got a good estate by merchandise,
and 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 always
called me." 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/
See Also:
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 gingerbread),
with sugar windows, which they begin to eat. The inhabitant of the house, an old woman, invites them in and prepares a feast
for them. The woman, however, is a witch who has built the house to entice children to her, so that she may fatten them,
and eat 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
paragraph:
"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 factor contributes
to enhance them. In fact, the decadence of the Asian peoples is attributable to their isolation, but also mainly and
without a doubt to the fact that they have not been Christianized. A religion like Christianity advanced the American indians,
in a few centuries, from cannibalism to a relative civilization." http://mysite.verizon.net/res1uo0x/id25.html
José Vasconcelos
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 of
the semantic wealth and insidious power of this new pictorial mass medium.
Linda Serianni When Worlds Collide
Q?: porque se les dice Leyendas y Mitos, y no simplemente Sacrificios Humanos entre los Europeos? En cambio cuando
se trata sobre los Aztecas, se dicen: Sacrificio Humanos entre los Aztecas y otros pueblos Indios???
Human Sacrifice in Legends and Myths:
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