Peter Geschiere

Reports of cannibalism across Africa span from ancient times to the 21st century, with evidence found in locations like Kenya and later documented in regions under Idi Amin's rule and during the South Sudanese Civil War. Early written records appear in Egypt and West Africa from the 14th century, with later accounts linking the practice to secret societies and various Nigerian groups. Cannibalism served multiple purposes, including expressing hatred, humiliating enemies, conserving resources, and due to the perceived superior taste of human flesh. While often reported by outsiders, particularly during the colonial era, these accounts must be critically assessed as they were frequently used to legitimize the subjugation and exploitation of non-European peoples. The notion of a universal taboo against cannibalism has been challenged as ethnocentric, with evidence suggesting cannibal customs existed in various global contexts, including Europe. The practice, though declining, persisted in some areas like the Congo Basin and was also reported during civil conflicts in Liberia, Sierra Leone, and the Central African Republic.

Accounts of cannibalism in Africa, particularly during the colonial period, were often documented by external observers. These reports were frequently employed as a justification for the subjugation and exploitation of African populations. Anthropologists like Francis B. Nyamnjoh highlight how accusations of cannibalism, whether accurate or not, served to 'other' non-Western peoples, thereby rationalizing colonization and enslavement. The argument was sometimes made that enslavement offered a better alternative than being killed and consumed. This critical perspective underscores the need to approach historical records of cannibalism with significant skepticism, recognizing the potential for bias and manipulation inherent in colonial narratives.

The idea that cannibalism is universally taboo has been critiqued as an ethnocentric viewpoint, imposing modern Western norms onto diverse global practices. Scholars suggest that cannibal customs, in various forms, existed in different regions worldwide, including Europe. Nyamnjoh proposes a broader understanding of 'cannibalization' that extends beyond the literal consumption of human flesh to encompass other forms of exploitation, such as enslavement and extractive colonialism. This wider lens suggests that practices akin to cannibalism are pervasive, rather than isolated customs of supposedly 'inferior' groups. Such interpretations encourage a more nuanced examination of human behavior across cultures and historical periods.

While acknowledging the need for skepticism regarding historical accounts, some scholars caution against dismissing all evidence of cannibal customs outright. Nyamnjoh argues that an overly defensive stance, rooted in a Eurocentric view of consumption and humanity, can lead to an unwarranted rejection of credible evidence. He suggests that accepting cannibalism as a historical human practice, when viewed within its specific cultural contexts, is more productive than denying its existence. This perspective acknowledges that human behaviors are diverse and that practices seemingly abhorrent from one viewpoint may have held different meanings or necessities for those who engaged in them, including in times of conflict or scarcity.