Introduction
In February 2015, the UN Higher Commissioner for Human Rights fiercely condemned the killing and mutilation of an Albino baby in Tanzania. Indeed, this case is far from being unique. Since 2000, around seventy Albino people had been killed in Tanzania, while hundreds of others have been mutilated. The reason behind this horrific slaughter hides behind an old remaining myth: the belief that Albino people’s limbs convey magical powers. How can anthropology approach the killing of Albino people in Tanzania? More precisely, how can such beliefs remain in the world of today? This essay relies on the anthropological concepts of “Otherness” and “Myth” to apprehend the case of Albino people in Tanzania, while hinging on Levi-Strauss’
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In parallel to the stigmatization faced by Albino people exist several myths about the properties of their bodies. These beliefs illustrate how myths remain principles of social organization in many societies.
Many myths surround Albino people. They are considered as ghosts, or as devils due to their red eyes. Likewise, giving birth to an Albino baby was considered as a punishment or a malediction coming from gods. Albino people are also raped because they are thought to be able to cure AIDS. To reduce the diversity of myths on Albino people, one could use the methodology developed by Claude Levi-Strauss. In order to study myths, the different narratives of myths need to be reduced to form a single model. One recurring myth about Albino people in Tanzania is that they have magical powers. Their limbs are therefore used in witchcraft to produce potions. In Tanzania, Albino people are therefore being chased to be killed or mutilated. Body parts such as arms; legs or genitals are then sold for thousands of dollars on the witch markets. Generally, killings are not perpetuated by witches themselves, but by people seeing these murders as opportunity for economic profits. Moreover, there is a peak in murder of Albino people during elections and exams period, when people looking for success turn to witchcraft. This “fetichization” of Albino people now spread to neighbouring countries, such as Burundi and
Subsequently, this was a distressing revelation to me and according to (Mahzarin and Tony, 2013) “who were not pleased to discover that hidden race bias was an uninvited potential mindbug,” (pg. 52). Consequently, my cultural experiences or at times lack of true cultural experiences created within me a hidden bias about African
In the first segment of his film series, Different but Equal, Basil Davidson sets out to disprove the fictitious and degrading assumptions about African civilization made by various Western scholars and explorers. Whether it is the notion that Africans are “savage and crude in nature” or the presumed inability of Africans to advance technologically, these stereotypes are damaging to the image and history of Africa. Although European Renaissance art depicts the races of white and black in equal dignity, there was a drastic shift of European attitudes toward Africa that placed Africans in a much lower standing than people of any other culture. The continent of Africa quickly became ravished by the inhuman slave trade and any traditional civilization
...be also highly affected in people with albinism. Usually people with albinism wait until the sunsets to go outside to do some of these activities. Some individuals with albinism have problems with emotional regulation skills which is mainly affected by the way society react to their looks.
After a journey into the dark history of Europe and Africa with Sven Lindqvist, I found myself shocked. It’s earth shattering. Ideas and historical events are presented through a journal/proposal of his unique view on racism. Lindqvist raises questions as to where racism was spurred and why what happened in late 1800’s and early 1900’s lead to the holocaust. Including religion, personal human values, advanced warfare and even societies’ impact as a whole. His travels through the Sahara and Africa in the early chapters show a more current day view of society over seas. The description of the desolate continent and harsh conditions paints a picture of what previous civilization lived through. He explains that part of the reason he has traveled to the desert is to feel the space all around him, a definite emptiness if you will. As his travels progress he introduces his own family life that pertains to the human emotion, which is also a big focus point in this book. Childhood beatings over taking the lord’s name in vain, dropped calls from his daughter that leave him torn and sad. He does an excellent job on taking the reader on a personal journey with him through his current day traveling and even his early life. Linking these personal experiences and tying in histories misconceptions of “right and wrong” is what makes this book so valuable. Lindqvist gives a relevant and educated answer to the question of how racism became such a terrible tribulation in all parts of the world.
“Different but Equal” is a video in which Basil Davidson, the narrator, attempts to expand and heighten the understanding that Western civilization has about Africa. Often thought of as underdeveloped or uncivilized, Basil focuses mainly on the accomplishments of Africans throughout the years and uses them to contrast the surprisingly popular belief of African inferiority. Just a few of the main issues being brought up are how Europeans routinely discredited African accomplishments, the often disputed race of the Egyptians and their society, and why the thought that Africans are ‘uncivilized’ isn’t accurate. The video uses science, archaeology and history combined with the input of well-known researchers to give a more accurate depiction of
Western attitudes to African people and culture have always affected how their art was appreciated and this has also coloured the response to the art from Benin. Over time, concepts of ‘Race’, defined as a distinct group with a common lineage, and ‘Primitive’ which pertains to the beginning or origin,, have been inextricably linked with the perception of Africa. The confusion of the two in the minds of people at the end of the 19th century, and some of the 20th, caused a sense of superiority amongst the ‘White Races’ that affected every aspect of their interaction with ‘the Black’. The ‘Civilisation’ of Africa by conquest and force is justified by these views.
Achebe opens his lecture, "An Image of Africa," with the story of a student who sent him a letter saying how he was "particularly happy to learn about the customs and superstitions of an African tribe," not realizing that "the life of his own tribesmen in Yonkers, New York, is full of odd customs and superstitions" as well (1784). Western thou...
... Cambridge Encyclopedia of Africa. Ed. Roland Oliver. 1. New York: Trewin Copplestone Books Limited, 1984. Print.
Nigel Barley’s The Innocent Anthropologist explores the lives and culture of the Cameroonian Dowayo tribe. The book follows Barley’s fieldwork gathered during his stay amongst the tribe, affording insight into their ceremonies, language, social norms, and beliefs. Barley’s book stands out in the highly personal tone with which he recounts his time spent with the Dowayo, acknowledging bureaucratic troubles and, oftentimes humorous, misunderstandings. With a translator, Barley embarks on his attempt to immerse himself into the culture of the Dowayo, not hesitating to participate in their festivals (to a certain degree) and incorporate himself in their daily lives. Barley regals the audience with the entire experience of his fieldwork in West Africa, making sure to include how more modern technological and political inventions, such as voting and refrigerators, are regarded by the Dowayo. Barley writes with emphasis on the difficulties of the language, which is tonal and consists of multiple dialects, the Dowayo’s fondness for
Canaan to explain the African pigmentation (101) was the religious root of discrimination in the
Witchcraft has been rampant in various parts of Africa. However, the practice of witchcraft has been on the decline in modern society as compared to the period before the rise of colonialism (Toyin 250). In most part of Africa, there is a conglomeration of tribal healers, sorcerers, and wizard considered having different forms of powers in controlling the fate of society (Toyin 209). Consequently, this has led to the emergence of thousands of practitioners in different parts of Africa. The magic practitioners claim to have enormous powers such as the ability to create rains in times of drought, power to expel evil spirits, to recover lost things, and even to make one healthy (Sanders 338). On the other hand, this has led to the believers by millions of Africans on the monotheistic faith. In fact, most of the Africans believe the magicians have power over nature by the use of a spell or hidden incantations (Petraitis 1). Consequently, this has led to some of the communities lag behind in terms of development as the practice continues to be entrenched in the systems (Green and Mesaki 343). Moreover, the practice has been associated with the poor state of the economy in places that it is widely practiced. The practice has remained prevalent in Africa and Tanzania society (Toyin 297). For example, in the last two decades, thousands of Tanzania have been accused on witchcraft and even murdered by citizens due to the archaic practices (Petraitis 1). In the region, the practice is widespread among the female octogenarians. Moreover, those who practice witchcraft are believed to have certain characteristics such as Red eyes (Petraitis 1). The mark has been used notably in Tanzania to lynch octogenarians believed to pract...
Apart from the discernable darkness depicted in England and Belgium, and the Congo, each places’ surface traits are not comparable. The civilized European cities are portrayed as refined, but also as a “whited supulchre,” with “prejudice no doubt” and a desire to “make no end of coin by trade” (Conrad 14). The term “whited supulchre” is a biblical allusion, referring to a person who is superficially pure, but categorically deceptive. In its literal sense, a supulchre is a coffin, and in being whited, it is beautiful on the outside but contains horrors on the inside. This bleak and inhumane place characterizes itself to be civilized, and there in lies the people who willingly welcome the burden of edifying the unfortunates in Africa. Alternatively, the primitive life along the African Congo strikes a glaring disparity to pristine European society. Not only are the riverbanks “rotting with mud” and “thickened with slime,” but also, a “general sense of vague and oppressive wonder” sets a sinister tone to the land and people of the Congo (Conrad 11). The notable absence of description of its inhabitants furthers Africa’s and Africans’ depiction as indistinguishable and incoherent to the European perception. Actual people living in this environ...
During the Benin Campaign, the British public had been fed a diet of sensational stories and pictures showing crucifixion and describing in gory, salacious detail the Bini’s “...hideous rites to their gods or fetishes...” (Illustrated London News (27th March 1897), Loftus and Wood (2008), p. 79). People were very aware of Colonial Campaigns and keen to see first-hand, items which had come from such exotic and unfamiliar territories. Although slavery had been banned over 60 years earlier in the British Empire, there was still felt to be a very clear distinction between the races “...the negro would appear to stand on a lower evolutionary plane to the white man, and appear to be more closely related to the highest anthropoids.” (Entry on Negro, Encyclopedia Britannica (1910-11), Loftus and...
I. INTRODUCTION The Enlightenment and the emerging of modern rationalism have paved the way to a worldview where the suspicion of witchcraft is not needed to explain the mysterious phenomena of this world. This is not the case in Africa. The belief in the existence of witches, evil persons who are able to harm others by using mystical powers, is part of the common cultural knowledge. Samuel Waje Kunhiyop states, “Almost all African societies believe in witchcraft in one form or another.