Africa

"It was a raw and emotional moment for Sasha, who is an honest and straightforward friend. She was too real ."

"as an actress who acquired training in cinema, she learnt a lot and is aiming higher in the acting field."

"My love for art inspired me to turn my hobby into a career."

"After attending some workshops, I am certain I will do even better. The more we get training, the better we become, and this will ensure the best in the future of cinema. I am an actress, but I didn’t study acting, save for the platforms that train us ."

"It's an incredible feeling to have my performance recognized, this award validates all the hard work and dedication I have put into my career. It's not just a personal achievement but a testimony to the support of everyone who has been part of my journey."

"Surrounding yourself with people who positively encourage you and reflect positivity onto you helps you break out of that mental cage. You need such people because words have the power to shape someone either positively or negatively ."

"not be afraid of grabbing such training opportunities since they will enable them to be the best they can be."

"What we acted is actually true. This happens in the world of love and happens to some people. However, it sends a message of perseverance out there ."

"Sir, down there in the woods, far behind the last huts, there they're eating my brother Kitibo.... They have slaughtered him like an antelope; they have cut his throat and put him on the fire, and now they're eating him.... They untied my Kitibo and dragged him towards the fireplace. Both of us cried and screamed; my brother struggled with all his strength. But what can a child do against big men, and the forest has no ears for the voice of a child. Sir, they threw my brother to the ground, I saw it and I screamed, and all eight of them crouched around him, fixing his hands and feet, and then they cut his throat. I heard my Kitibo, my dear brother, groan, groan like a dying antelope. His groans became slower and weaker, and then he was dead. My brother was dead. My soul broke in pain! They carved him up and put his flesh into their pots. "This one we'll eat here," they said, "and the other one we'll smoke afterwards.""

"Les membres de la population civile, y compris ceux qui ont été capturés par la milice, ont dû assister à des actes d'anthropophagie, de mutilation, d'amputation et de décapitation.... Ainsi, au tshiota, devant la population civile souvent forcée de regarder, ils ont coupé le pénis de nombreux hommes, y compris de chefs de villages qu'ils considéraient comme des traitres, qui venaient d'être décapités, et ont parfois ensuite organisé une cérémonie pour les manger après les avoir préparés, qui, selon leur croyance, leur donne du pouvoir, ou les ont jetés dans le feu.... Dans un autre cas, une femme a notamment vu au tshiota les miliciens manger la partie abdominale de son fils qui venait d'être décapité."

"A slave boy had been [hired] to work on the station of the agent, at Bangala, of the Belgian Trading Company. After a time, he absented himself during working hours, without the permission of the agent, who complained to the boy's master, a small chief in the neighboring village, informating him at the same time that the boy was a lazy fellow and not worth much. A day or two later the chief told the trader, with evident satisfaction, that the boy would not trouble him again, for that he had killed him with a thrust of his spear; and the white man's horror was increased when, on the following day, the chief's son, a youngster of sixteen or seventeen years of age, came swaggering into the station with spear and shield, and nonchalantly remarked that – "That slave boy was very good eating – he was nice and fat.""

"Certains témoins ont raconté avoir vu des personnes couper, et même cuisiner puis manger de la chair humaine, dont des pénis coupés sur des hommes vivants et des cadavres notamment de FARDC, et boire du sang humain."

"In 1961 in Uganda, a man offered to sell me human fingers that had been smoked. When I declined in horror, he offered to return with a smoked slab of a young woman's buttocks, a truly "choice cut", as he put it."

"They divided up their human booty and kept them, tied up and starving, until they were fortunate enough to catch some more and so make up a cargo worth taking to the Mobangi. When times were bad, these poor starving wretches might often be seen tied up, just kept alive with the minimum of food. A party would be made up and two or three canoes would be filled with these human cattle. They would paddle down the Lulongo, cross the main river when the wind was not blowing, make up the Mobangi and sell their freight in some of the town for ivory. The purchasers would then feed up their starvelings until they were fat enough for the market, then butcher them and sell the meat in small joints. What was left over, if there was much on the market, would be dried on a rack over the fire, or spitted, and the end of the spit stuck in the ground by a slow fire, until it could be kept for weeks and sold at leisure."

"In some part of the Mongalla, the ancient traffic in slaves for the shambles flourishes unhindered. At the village called Bokanga, near the mouth of the Mongalla River, we were well aware that scores of slaves were being sold to supply meat to the people on the other side of the river. They were smuggled up a small creek called the Dolo, in the neighborhood of which the consumption of man-meat was said to be enormous. Neither the State nor the companies use their Albinis [rifles] for the purpose of suppressing the traffic; the Albinis are in Africa to "produce" rubber, and for little else."

"What about young, tender meat? ... For instance, a fine plump young girl roasted with bananas? That ought to be as tender as any lamb."

"A woman [is sold for the price of two goats]. A man [brings the price of three goats], or four if he is plenty large... If there is as much to eat on a man as on three goats, he brings the price of three goats... as the point of view of the final purchaser determines the price, and the consumers are cannibals, the price of a man is generally determined by the amount of meat on him."

"Both he and many of Ibrahim's party had been frequent witnesses to acts of cannibalism, during their residence among the Makkarikas. They described these cannibals as remarkably good people, but possessing a peculiar taste for dogs and human flesh. They accompanied the trading party in their razzias, and invariably ate the bodies of the slain. The traders complained that they were bad associates, as they insisted upon killing and eating the children which the party wished to secure as slaves: their custom was to catch a child by its ankles, and to dash its head against the ground; thus killed, they opened the abdomen, extracted the stomach and intestines, and tying the two ankles to the neck they carried the body by slinging it over the shoulder, and thus returned to camp, where they divided it by quartering, and boiled it in a large pot. Another man in my own service had been a witness to a horrible act of cannibalism at Gondokoro. The traders had arrived with their ivory from the West, together with a great number of slaves; the porters who carried the ivory being Makkarikas. One of the slave girls attempted to escape, and her proprietor immediately fired at her with his musket, and she fell wounded; the ball had struck her in the side. The girl was remarkably fat, and from the wound, a large lump of yellow fat exuded. No sooner had she fallen, than the Makkarikas rushed upon her in a crowd, and seizing the fat, they tore it from the wound in handfuls, the girl being still alive, while the crowd were quarrelling for the disgusting prize. Others killed her with a lance, and at once divided her by cutting off the head, and splitting the body with their lances, used as knives, cutting longitudinally from between the legs along the spine to the neck. Many slave women and their children who witnessed this scene, rushed panic-stricken from the spot and took refuge in the trees. The Makkarikas seeing them in flight, were excited to give chase, and pulling the children from their refuge among the branches, they killed several, and in a short time a great feast was prepared for the whole party. My man, Mahommed, who was an eye-witness, declared that he could not eat his dinner for three days, so great was his disgust at this horrible feast."

"On the road—generally by the smouldering camp fire, or the blackened spot indicating where the fire has been—are the whitening bones, cracked and broken, which form the relics of these disgusting banquets."

"Only twice in the course of my trip have I had conversation with a man who actually admitted having eaten human flesh, though I have spoken to many who have seen it done, and both of them spoke of the present prohibition [of cannibalism] with regret and utterly without shame or real consciousness of wrongdoing, as one speaks of the "drink" prohibition of the United States! One of them, an old man whom I fell into conversation with later, on the road between Wei and Tappi... told me that among his people, the Jocquellehs, a woman's flesh was highly esteemed and that in the old days it had been the custom to give the upper part of the body to the crowd but that the thighs were reserved for the Chief."

"As recently as 1950, a Belgian administrator was served a meal of "porcupine meat" that he found remarkably delicious. Not until he had finished was he told that the meat came from a young girl."

"Un garçon capturé dans le territoire de Kamonia, province du Kasaï, en décembre 2016 par la milice et assigné de force aux corvées précise : « Ils nous amenaient parfois des cuisses humaines qu'on devait cuisiner et des bidons de sang ».... Finalement, une fille de 14 ans intégrée de force dans la milice Kamuina Nsapu en mai 2017 dans la province du Kasaï Oriental explique : « Les miliciens coupaient le sexe des militaires qui avaient été tués mais c'était le plus souvent le sexe des militaires gradés qu'ils coupaient. Ensuite les sexes étaient grillés et mangés. Les garçons coupaient les sexes et les donnaient aux filles. Le sang des victimes était bu... »."

"A young Basongo chief came to our Commandant while at dinner in his tent and asked for the loan of his knife, which, without thinking, the Commandant gave him. He immediately disappeared behind the tent and cut the throat of a little slave-girl belonging to him, and was in the act of cooking her when one of our soldiers saw him.... This cannibal was put in irons, but [shortly after his liberation] he was brought in by some of our Hausa soldiers, who said that he was eating the children in and about our cantonments. He had a bag slung round his neck, which on examining we found contained an arm and a leg of a young child."

"A merchant friend of mine... had seen five children's heads in a single cauldron, cooked with the choicest spices."

"Pharaoh is he who eats men and lives on gods... Their big ones are for his morning meal, their middle-sized ones are for his evening meal, their little ones are for his night meal, their old men and their old women are for his incense-burning."

"They went further, and reached the stage of eating little children. It was not unusual to find people [selling] little children, roasted or boiled."

"I presented to the king of this place... a quantity of salt which he accepted and he sent to me two most comely slave girls. A few days later I was in his presence and he said to me: "I sent those girls to you, so slaughter and eat them! Their flesh is the best thing we have to eat. For what reason have you not slaughtered them?" I replied: "This is not lawful for us.""

"Mr. Harris has already intimated to you in a letter of his that while he was down at Jikau, ... a horrible case of murder and cannibalism on the part of rubber sentries occurred in this district. It was of a shocking nature, and has greatly distressed us. On Sunday morning, May 15, just after eight o'clock, I had gone across to Mr. Harris's house, ... when two boys rushed breathlessly in, and said that some sentries had killed a number of people, and that two men had gone by to tell the rubber white men, and that they also had some hands to show him, in case he did not believe them... Shortly afterwards the two men came along the path, and we heard the boys calling to them to come and show us; but they seemed afraid, and so we went out quickly and overtook them, and asked them where the hands were. Thereupon one of them opened a parcel of leaves, and showed us the hand and foot of a small child, who could not have been more than five years old. They were fresh and clean cut. It was an awful sight, and even now, as I write, I can feel the shudder and feeling of horror that came over me as we looked at them, and saw the agonised look of the poor fellow, who seemed dazed with grief, and said they were the hand and foot of his little girl. I can never forget the sight of that horror-stricken father. We asked them to come into the house and tell us about the affair, which they did, and the following is the story they told us—"The father of the little girl said his name was Nsala, and he was a native of Wala, which is a section of the Nsongo District... On the previous day, although it was three days before they were due to take in the rubber, fifteen sentries came from Lifinda, all except two being armed with Albini rifles, and they were accompanied by followers. They began making prisoners and shooting, and killed Bongingangoa, his wife; Boali, his little daughter of about five years of age; and Esanga, a boy of about ten years. These they at once cut up, and afterwards cooked in pots, putting in salt which they had brought with them, and then ate them.""

"There also remain, as in the Baulchi highlands from which Nigerian tin comes, aboriginal negroes with cannibal tastes."

"Among the riverside tribes, ... regular rules of etiquette concerning the disposal of their dead friends exist. If in two villages, say a quarter of a mile away from each other, any member of one community dies, the body is promptly placed in a canoe and taken to the other village, where it is handed over to supply a banquet for the chief and his friends. The compliment, of course, is returned when a member of the other village likewise fulfils the debt of nature."

"The preference of different tribes, more than different individuals of a tribe, for various parts of the human body, is interesting. Some cut long steaks from the flesh of the thighs, legs, or arms; others prefer the hands and feet; and though the great majority do not eat the head, I have come across more than one tribe which prefers the head to any other part. Almost all use some part of the intestines on account of the fat they contain; for even the savages of Central Africa recognise, in common with our own cooks, that fat in some form is a necessary ingredient of different dishes."

"The people called the Bucoli​ [Boukoloi] began a disturbance in Egypt and under the leader­ship of one Isidorus, a priest, caused the rest of the Egyptians to revolt. At first, arrayed in women's garments, they had deceived the Roman centurion, causing him to believe that they were women of the Bucoli and were going to give him gold as ransom for their husbands, and had then struck down when he approached them. They also sacrificed his companion, and after swearing an oath over his entrails, they devoured them."

"When the poor first began to eat human flesh, the horror and astonishment that such extraordinary meals aroused were such that these crimes formed the topic of every conversation... But eventually people grew accustomed, and some conceived such a taste for these detestable meats that they made them their ordinary provender, eating them for enjoyment and... [thinking] up a variety of preparation methods... The horror people had felt at first vanished entirely; one spoke of it, and heard it spoken of, as a matter of everyday indifference."

"Nothing was more common than this kind of thing, and it would be difficult to find in the length and breadth of Egypt... anyone who has not been eye-witness to such atrocities."

"A group of these Blacks who eat the sons of Adam came to the Sultan Mansā Sulaimān with their amir. It is their custom to put in their ears big pendants, the opening of each pendant being half a span across. They wrap themselves in silk and in their country is a gold mine. The Sultan treated them with honour and gave them in hospitality a slave woman, whom they killed and ate. They smeared their faces and hands with her blood and came to the Sultan to thank him. I was told that this is their custom whenever they come on an embassy to him. It was reported of them that they used to say that the best parts of the flesh of human females were the palm of the hand and the breast."

"They have shambles for human flesh as we have of animals, even eating the enemies they have killed in battle, and selling their slaves if they can get a good price for them; if not, they give them to the butcher, who cuts them in pieces, and then sells them to be roasted or boiled. It is a remarkable fact in the history of this people, that any who are tired of life, or wish to prove themselves brave and courageous, esteem it great honor to expose themselves to death by an act which shall show their contempt for life. Thus they offer themselves for slaughter, and as the faithful vassals of princes, wishing to do them service, not only give themselves to be eaten, but their slaves also, when fattened, are killed and eaten. It is true many nations eat human flesh, as in the East Indies, Brazil, and elsewhere, but to devour the flesh of their own enemies, friends, subjects, and even relations, is a thing without example, except amongst the Anzichi tribes."

"I sent my boy for six handkerchiefs, thinking it was all a joke ..., but presently a man appeared, leading a young girl of about ten years old at the hand, and I then witnessed the most horribly sickening sight I am ever likely to see in my life. He plunged a knife quickly into her breast twice, and she fell on her face, turning over on her side. Three men then ran forward, and began to cut up the body of the girl; finally her head was cut off, and not a particle remained, each man taking his piece away down to the river to wash it. The most extraordinary thing was that the girl never uttered a sound, nor struggled, until she fell. Until the last moment, I could not believe that they were in earnest ... that it was anything save a ruse to get money out of me... When I went home I tried to make some small sketches of the scene while still fresh in my memory, not that it is ever likely to fade from it. No one here seemed to be in the least astonished at it."

"[L]iving experience of blacks in Europe appeared to be marked by smooth integration into European society... The 140,000 slaves imported into Europe from Africa between 1450 and 1505 were a welcome new labor force in the wake of the Bubonic Plague. On the whole, blacks in Christian Iberia were not limited to servile roles; but... were... not influential as a group. ...Free blacks living in and Lagos in the southern edge of Portugal owned houses and worked as day laborers, midwives, bakers, and servants. Most were domestic servants, laborers (including those on ships and river craft), and petty tradesmen. Some free blacks, especially women, became innkeepers. Blacks in Spain served as stevedores, factory workers, farm laborers, footmen, coachmen, and butlers. ...A few Africans active in the Americas during the early Iberian expansion were among returnees to Portugal and Spain from America and Africa from the 16th to the 18th centuries. These included free mulatto students, clerics, free and slave household servants, sailors, and some who attained gentlemen’s status. ...[M]any black women slaves as domestics and concubines led to mulatto offspring who received favored treatment, and ...some ...attained middle-class and even aristocratic status."

"[P]ersons of African ancestry... achieved distinction in Moorish Iberia and later in Spain and Portugal, the European societies that first saw a large influx of blacks. Most... were mulattos... Cristóbol de Meneses, a Dominican priest; the painters and Sebastian Gomez; and Leonardo Ortiz, a lawyer. ...In 1306 an Ethiopian delegation came to Europe to seek an alliance with the "King of the Spains" against the Moslems. King Anfós IV of Aragon considered arranging a double marriage with the of Ethiopia in 1428. And the Portuguese sent Pedro de Corvilhao to Ethiopia in 1487 on a similar mission."

"[L]ater... in the northern, central, and eastern European societies... with smaller populations... it became fashionable... to employ blacks as house servants and in ceremonial roles such as military musicians."

"Hume's and Kant's denial of any significant achievements by blacks ignored prominent nearby examples in Europe, such as Frances Williams, a Jamaican classicist who had excelled as a student at Cambridge and whose career was familiar to Hume. Among those less known were three closer to Kant's home... , who through his accomplishments in Holland had in 1742 become the first black minister of any Protestant church. ...[T]he West India Company and the Church would not condone his marrying an African woman, choosing... to provide him a Dutch bride... from Rotterdam. ... ...born on the Gold Coast, around 1700 ...The West India Company brought him to Amsterdam ...and presented him to the Duke of Wolfenbüttel. He was baptized... in 1707 ...[H]e was able to enter the Universities of Halle in 1727 and Wittenberg in 1730, where he became skilled in Latin, Greek, Hebrew, French, German, and Dutch and concentrated on philosophy. ...In 1734 he was awarded a doctorate... In his philosophical work he... devoted... attention to mathematical and medical knowledge in the context of Enlightenment thought. He became a lecturer at the University of Halle and later at the . ...[I]n Russia ...Peter the Great ...became the godfather of one of his black servant boys and provided him with the best possible education. ...Abraham Hannibal ...was ...sent to France for ...higher education in mathematics and military engineering. This adventure would... provide the... plot for a short story by his great-grandson, Alexander Pushkin. Hannibal... attained the rank of major general and... served as commandant of the city of Reval... [and] later direct major canal construction projects..."

"Wolfram von Eschenbach's "," which was drawn from the legend of King Arthur... in the thirteenth century and evolved for centuries om England, France, Germany and the Netherlands... repeated the theme of black skin color as fearsome, but implied that Blacks could become enobled by racial mixing with whites and through Christianization."

"Africa and Africans have had an influence on European thought and culture far disproportionate to the size of the small black population (which... approached 150,000 in the [16th century] ... and by the 18th Century... several thousand in France, a few thousand in the Netherlands, and several hundred... through Germany, Scandinavia, and Russia."

"Black saints were proclaimed in parts of medieval Europe when the Holy Roman Emperors, beginning with Charles IV... 1346, adopted blacks into the ... The statue of in the chapel of St. Kilian at Magdeburg and the 17th-century bust of St. Gregory the Moor at the church of St. Gereon in Cologne testify..."

"Slava Tynes... discusses the work of ... who believed the Colchians had "Abyssino-Egyptian" origins. ...Gulia showed the similarities between many Abkhazian and Egyptian geographical names, those of deities and families... manners and customs."

"Lia Golden-Hanga... notes that the tsarist officials frequently listed the Negroes as Arabs and Jews."

"Blacks were in Spain and Portugal in high numbers in the fifteenth and sixteenth centuries, with many assimilated into the population. The first Africans who went to the Americas were from Europe, not Africa. ...Blacks were not just subordinate, passive pawns in these developments: they participated as rulers, merchants, seamen, soldiers, and free laborers, as well as slaves."

"The question of the earliest presence on Negroes in the geographical region which became the Russian empire centers on the origins of the small scattered settlements of Negroes... until recently... along the western slope of the Caucasus mountains near the Black Sea. ...[A] persistent line of thought ...places the advent of the Negroes in the area ...perhaps even in antiquity. This... was first raised by E. Lavrov in a letter to Kavkaz in 1913. ...[H]e pointed out that this was the area the ancient Greeks called , mentioned in their poetry ...eighth century B.C. ...Herodotus (484?-425? B.C) ...described the Colchians as black-skinned with wooly hair. This led him to believe that they were of Egyptian origin, perhaps of the army of the legendary Egyptian Emperor"

"[A]n 1884 compilation of classical writings... grown out of an archeological congress... Tiflis in 1881... mentions Pindar... who refers to the Argonauts going to the river Phasis, where Aieta attacked the dark-skinned Colchians. ...[T]he compiler ...concludes that the Laz people of had formerly been called Colchians. While admitting ...gaps in the evidence, the compiler cites a number of Greek writers, including , to support this contention."

"[T]he present study poses the question of whether the Negro experience of Russian society can be instructive for a better understanding of the Negro experience within the major Western societies. ...For the general subject of Negro history, the main contribution of the present study is... offering additional knowledge about a peripheral area of what has been termed the "black diaspora.""