BODY, POWER AND SACRIFICE IN EQUATORIAL AFRICA

This article revisits the trope of the traffic in body parts in colonial and postcolonial Equatorial Africa. Current analyses, mostly written by anthropologists and sociologists, explain these rumors by the destructive integration of Africa in the world's economy and the commodification of the...

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Bibliographic Details
Published in:Journal of African history 2006-07, Vol.47 (2), p.207-239
Main Author: BERNAULT, FLORENCE
Format: Article
Language:English
Subjects:
Africa
African culture
African history
Anthropology
Black people
Body
Christian missionaries
Cognitive problems, arts and sciences, folk traditions, folklore
Colonialism
Commodification
Criminals
Ethnology
Europe
Fiction
Folk beliefs
Funerary rites
Funerary rituals
Globalization
Hegemony
Historical source materials
History
Human Body
Kinship
Morality
Organs
Politics
Power
Religious rituals
Sacrifice
Sources and methods
Symbolic anthropology. Traditional thought, symbolism
Witchcraft
Witchcraft in Equatorial Africa
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Summary:This article revisits the trope of the traffic in body parts in colonial and postcolonial Equatorial Africa. Current analyses, mostly written by anthropologists and sociologists, explain these rumors by the destructive integration of Africa in the world's economy and the commodification of the human body. While acknowledging their fertility, I argue that these approaches fail to understand how, during the colonial era, Europeans and Africans participated in the re-enchanting of the human body. The first part of the article examines Equatorial African conceptions of the body as central in the crafting of power and social reproduction, and reconstructs how these views were disturbed by colonial intrusion. The second part turns to European discourses and suggests that the colonial situation revealed significant contradictions in the western fiction of a modern disconnect between the body and power. The series of political and moral transgressions triggered by the conquest made apparent how Europeans themselves envisioned political survival as a form of positive exchange revolving around the body-fetish. The third section puts these ideas to the test of funeral practices to show how, in the colony, black and white bodies became re-sacralized as political resources. Building on these findings, the conclusion questions anthropologists' and historians' tendency to draw epistemic boundaries between western and African imaginaries.
ISSN:0021-8537
1469-5138
DOI:10.1017/S0021853706001836