Cannibalism (from Spanish canibal, in connection with cannibalism among the Antillean Caribs) is the act or practice of humans eating other humans. The eating of human flesh is also known as anthropophagy, from Greek: anthropos, "human being"; and phagein, "to eat".
While taken as a synonym for human cannibalism, this term also applies when a non-human life-form consumes human flesh.
In zoology, the term cannibalism is extended to refer to any species consuming members of its own kind.
The term is further extended outside of biological fields and used in a metaphorical sense, such as in aircraft maintenance when parts are "cannibalized" from an already broken plane in order to fix another plane.
Neanderthals are believed to have practiced cannibalism. Among modern humans it has been practiced by various groups. In the past in Europe, Africa, South America, New Zealand,North America, Australia, Solomon Islands, New Caledonia, New Guinea, India, Sumatra, and Fiji, usually in rituals connected to tribal warfare. Fiji was once known as the 'Cannibal Isles'. Evidence of cannibalism has been found in the Chaco Canyon ruins of the Anasazi culture.
The reasons for cannibalism may be as follows:
As sanctioned by a cultural norm
By necessity in extreme situations of famine
Caused by insanity or social deviancy.
There are fundamentally two kinds of cannibalistic social behavior; endocannibalism (eating humans from the same community) and exocannibalism (eating humans from other communities).
A separate ethical distinction can be made to delineate between the practice of killing a human for food (homicidal cannibalism) versus eating the flesh of a person who was already dead (necro-cannibalism).
Eating another person is a way to express a relationship of power over them. The social stigma against cannibalism has been used as an aspect of propaganda against an enemy by accusing them of acts of cannibalism to separate them from their humanity. The Carib tribe in the Lesser Antilles, for example, acquired a longstanding reputation as cannibals following the recording of their legends by Fr. Breton in the 17th century. Some controversy exists over the accuracy of these legends and the prevalence of actual cannibalism in the culture.
According to a decree by Queen Isabella of Castile and also later under British colonial rule, slavery was considered to be illegal unless the people involved were so depraved that their conditions as slaves would be better than as free men. This legal requirement may have led to conquerors exaggerating the extent of cannibalistic practices, or inventing them altogether, as demonstrations of cannibalistic tendencies were considered evidence of such depravity.
The Korowai tribe of southeastern Papua could be one of the last surviving tribes in the world engaging in cannibalism, although there have been media reports of soldiers/rebels in the Democratic Republic of the Congo and Liberia eating body parts to intimidate child soldiers or captives. Marvin Harris has analyzed cannibalism and other food taboos. He argued that it was common when humans lived in small bands, but disappeared in the transition to states, the Aztecs being an exception.
A well known case of mortuary cannibalism is that of the Fore tribe in New Guinea which resulted in the spread of the prion disease Kuru. It is often believed to be well-documented, although no eyewitnesses have ever been at hand. Some scholars argue that although postmortem dismemberment was the practice during funeral rites, cannibalism was not. Marvin Harris theorizes that it happened during a famine period coincident with the arrival of Europeans and was rationalized as a religious rite.
In pre-modern medicine, an explanation for cannibalism stated that it came about within a black acrimonious humour, which, being lodged in the linings of the ventricle, produced the voracity for human flesh.
Some now-challenged research received a large amount of press attention when scientists suggested that early man may have practiced cannibalism. Later reanalysis of the data found serious problems with this hypothesis. According to the original research, genetic markers commonly found in modern humans all over the world suggest that today many people carry a gene that evolved as protection against brain diseases that can be spread by consuming human brains.Later reanalysis of the data claims to have found a data collection bias, which led to an erroneous conclusion:that in some cases blame for incidents claimed as evidence has been given to 'primitive' local cultures, where in fact the cannibalism was practiced by explorers, stranded seafarers or escaped convicts.
Unsubstantiated reports of cannibalism disproportionately relate cases of cannibalism among cultures that are already otherwise despised, feared, or are little known. In antiquity, Greek reports of anthropophagy were related to distant, non-Hellenic barbarians, or else relegated in myth to the 'primitive' chthonic world that preceded the coming of the Olympian gods: see the explicit rejection of human sacrifice in the cannibal feast prepared for the Olympians by Tantalus of his son Pelops.
According to ABC Whipple in Yankee Whalers in the South Seas (Doubleday, New York, 1954), all South Sea Islanders were cannibals so far as their enemies were concerned. When the whaleship Essex was rammed and sunk by a whale in 1820, the captain opted to sail 3000 miles upwind to Chile rather than 1400 miles downwind to the Marquesas because he had heard the Marquesans were cannibals.
However, Herman Melville happily lived with the Marquesan Typees, but also may have witnessed evidence of cannibalism.
William Arens, author of The Man-Eating Myth: Anthropology and Anthropophagy (New York : Oxford University Press, 1979; ISBN 0-19-502793-0), questions the credibility of reports of cannibalism and argues that the description by one group of people of another people as cannibals is a consistent and demonstrable ideological and rhetorical device to establish perceived cultural superiority. Arens bases his thesis on a detailed analysis of numerous "classic" cases of cultural cannibalism cited by explorers, missionaries, and anthropologists. His findings were that many were steeped in racism, unsubstantiated, or based on second-hand or hearsay evidence. In combing the literature he could not find a single credible eye-witness account. And, as he points out, the hallmark of ethnography is the observation of a practice prior to description. In the end he concluded that cannibalism was not the widespread prehistoric practice it was claimed to be; that anthropologists were too quick to pin the cannibal label on a group based not on responsible research but on our own culturally-determined pre-conceived notions, often motivated by a need to exoticize.
Arens' findings are controversial, and have been cited as an example of postcolonial revisionism. His argument is often mischaracterized as "cannibals do not and never did exist", when in the end the book is actually a call for a more responsible and reflective approach to anthropological research. At any rate, the book ushered in an era of rigorous combing of the cannibalism literature. By Arens' later admission, some cannibalism claims came up short, others were reinforced.
Conversely, Michel de Montaigne's essay "Of cannibals" introduced a new multicultural note in European civilization. Montaigne wrote that "one calls 'barbarism' whatever he is not accustomed to." By using a title like that and describing a fair indigean society, Montaigne may have wished to provoke a surprise in the reader of his Essays.
Cannibalism has been occasionally practiced as a last resort by people suffering from famine. In the US, the group of settlers known as the Donner party resorted to cannibalism while snowbound in the mountains for the winter. The last survivors of Sir John Franklin's Expedition were found to have resorted to cannibalism in their final push across King William Island towards the Back River.
There are disputed claims that cannibalism was widespread during the famine of Ukraine in the 1930s, during the Siege of Leningrad in World War II, and during the Chinese Civil War and the Great Leap Forward in the People's Republic of China. There were also rumors of several cannibalism outbreaks during World War II in the Nazi concentration camps where the prisoners were malnourished.
Cannibalism was also practiced by Japanese troops as recently as World War II in the Pacific theater. A more recent example is of leaked stories from North Korean refugees of cannibalism practiced during and after a famine that occurred sometime between 1995 and 1997.
Lowell Thomas records the cannibalization of some of the surviving crew members of the Dumaru after the ship exploded and sank during the First World War in his book, The Wreck of the Dumaru (1930). Another case of shipwrecked survivors forced to engage in cannibalism was that of the Medusa, a French vessel which in 1816 ran aground on the Banc d'Arguin (English: The Bank of Arguin) off the coast of Africa, about four miles distant from shore.
In 1972, the survivors of Uruguayan Air Force Flight 571, consisting of the rugby team from Stella Maris College in Montevideo and some of their family members, were forced to resort to cannibalism during their entrapment at the crash site. They had been stranded since October 13 and rescue operations at the crash site did not commence until December 22. The story of the survivors was chronicled in Piers Paul Read's 1974 book, Alive: The Story of the Andes Survivors, in a 1993 film adaptation of the book, called simply Alive, and in a 2008 documentary: Stranded: I've Come From a Plane That Crashed on the Mountains.
Cannibalism features in many mythologies, and is most often attributed to evil characters or as extreme retribution for some wrong. For example witch in Hansel and Gretel and Baba Yaga of Slavic folklore.
A number of stories in Greek mythology involve cannibalism, in particular cannibalism of close family members, for example the stories of Thyestes, Tereus and especially Cronus, who was Saturn in the Roman pantheon. The story of Tantalus also parallels this. These mythologies inspired Shakespeare's cannibalism scene in Titus Andronicus.
Hindu mythology describes evil beings called asura or rakshasa that dwell in the forests and practice extreme violence including devouring their own kind, and possess many evil supernatural powers. These are however the Hindu equivalent of "demons" and do not relate to actual tribes of forest-dwelling people.
Some anthropologists, such as Tim White, suggest that cannibalism was common in human societies prior to the beginning of the Upper Paleolithic period. This theory is based on the large amount of "butchered human" bones found in Neanderthal and other Lower/Middle Paleolithic sites. Cannibalism in the Lower and Middle Paleolithic may have occurred because of food shortages.
Cannibalism is mentioned many times in early history and literature. It is reported in the Bible during the siege of Samaria (2 Kings 6:25-30). Two women made a pact to eat their children; after the first mother cooked her child the second mother ate it but refused to reciprocate by cooking her own child. A similar story is reported by Flavius Josephus during the siege of Jerusalem by Rome in 70 CE, and the population of Numantia during the Roman Siege of Numantia in the second century BC was reduced to cannibalism and suicide. Cannibalism was also well-documented in Egypt during a famine caused by the failure of the Nile to flood for eight years (1073-1064 BCE).
As in modern times, though, reports of cannibalism were often told as apocryphal second and third-hand stories, with widely varying levels of accuracy. St. Jerome, in his letter Against Jovinianus, discusses how people come to their present condition as a result of their heritage, and then lists several examples of peoples and their customs. In the list, he mentions that he has heard that Atticoti eat human flesh and that Massagetae and Derbices (a people on the borders of India) kill and eat old people. He also wrote that also the Tibareni crucify loved ones before they grow old; this points to likelihood that St. Jerome's writing came from rumours and does not represent reality accurately.
Researchers have found physical evidence of cannibalism in ancient times. In 2001, archaeologists at the University of Bristol found evidence of Iron Age cannibalism in Gloucestershire.
In Germany Emil Carthaus and Dr. Bruno Bernhard have observed 1,891 signs of cannibalism in the caves at the Honne (1000 - 700 BCE).
Historical instances of widespread cannibalism are most often connected to extreme social upheavals, such as drought, plague and war, which result in devastating famine. For example, reports of cannibalism were recorded during the First Crusade, as famished Crusaders reportedly fed on the bodies of their dead opponents following the Siege of Ma'arrat al-Numan. Amin Maalouf also discusses further cannibalism incidents on the march to Jerusalem, and to the efforts made to delete mention of these from western history.
During Europe's Great Famine of 1315-1317 there were many reports of cannibalism among the starving populations. In North Africa, as in Europe, there are references to cannibalism as a last, horrible, resort in times of famine.
For a brief time in Europe, an unusual form of cannibalism occurred when thousands of Egyptian mummies preserved in bitumen were ground up and sold as medicine.
The practice developed into a wide-scale business which flourished until the late 16th century. This "fad" ended because the mummies were revealed to actually be recently killed slaves. Two centuries ago, mummies were still believed to have medicinal properties against bleeding, and were sold as pharmaceuticals in powdered form (see human mummy confection).
References to cannibalizing the enemy has also been seen in poetry written when China was repressed in the Song Dynasty, though the cannibalizing sounds more like poetic symbolism to express the hatred towards the enemy.
While there is universal agreement that some Mesoamerican people practiced human sacrifice, there is a lack of scholarly consensus as to whether cannibalism in pre-Columbian America was widespread. At one extreme, anthropologist Marvin Harris, author of Cannibals and Kings, has suggested that the flesh of the victims was a part of an aristocratic diet as a reward, since the Aztec diet was lacking in proteins. While most pre-Columbian historians believe that there was ritual cannibalism related to human sacrifices, they do not support Harris's thesis that human flesh was ever a significant portion of the Aztec diet.
European explorers and colonizers brought home many stories of cannibalism practiced by the native peoples they encountered. The friar Diego de Landa reported about Yucatan instances, Yucatan before and after the Conquest, translated from Relacion de las cosas de Yucatan, 1566 (New York: Dover Publications, 1978: 4), and there have been similar reports by Purchas from Popayan, Colombia, and from the Marquesas Islands of Polynesia, where human flesh was called long-pig (Alanna King, ed., Robert Louis Stevenson in the South Seas, London: Luzac Paragon House, 1987: 45-50). It is recorded about the natives of the captaincy of Sergipe in Brazil, "They eat human flesh when they can get it, and if a woman miscarries devour the abortive immediately. If she goes her time out, she herself cuts the navel-string with a shell, which she boils along with the secondine, and eats them both.'"
Reports of cannibalism among the Texas tribes were often applied to the Karankawa and the Tonkawa. Though cannibals, the fierce Tonkawas were great friends of the white Texas settlers, helping them against all their enemies.
Among the North American tribes which practiced cannibalism in some form may be mentioned the Montagnais, and some of the tribes of Maine; the Algonkin, Armouchiquois, Iroquois, and Micmac; farther west the Assiniboin, Cree, Foxes, Chippewa, Miami, Ottawa, Kickapoo, Illinois, Sioux, and Winnebago; in the South the people who built the mounds in Florida, and the Tonkawa, Attacapa, Karankawa, Kiowa, Caddo, and Comanche; in the Northwest and West, portions of the continent, the Thlingchadinneh and other Athapascan tribes, the Tlingit, Heiltsuk, Kwakiutl, Tsimshian, Nootka, Siksika, some of the Californian tribes, and the Ute. There is also a tradition of the practice among the Hopi, and mentions of the custom among other tribes of New Mexico and Arizona. The Mohawk, and the Attacapa, Tonkawa, and other Texas tribes were known to their neighbors as "man-eaters.
As with most lurid tales of native cannibalism, these stories are treated with a great deal of scrutiny, as accusations of cannibalism were often used as justifications for the subjugation or destruction of so-called "savages." However, there were several well-documented cultures that engaged in regular eating of the dead, such as New Zealand's Maori. In one infamous 1809 incident, 66 passengers and crew of the ship the Boyd were killed and eaten by Maori on the Whangaroa peninsula, Northland. Cannibalism was already a regular practice in Maori wars. Maori warriors fighting the New Zealand Government in Titokowaru's War in New Zealand's North Island in 1868-69 revived ancient rites of cannibalism as part of the radical Hauhau movement of the Pai Marire religion.
Other islands in the Pacific were home to cultures that allowed cannibalism to some degree. The dense population of Marquesas Islands, Polynesia, was concentrated in the narrow valleys, and consisted of warring tribes, who sometimes cannibalized their enemies. In parts of Melanesia, cannibalism was still practiced in the early 20th century, for a variety of reasons including retaliation, to insult an enemy people, or to absorb the dead person's qualities.
This period of time was also rife with instances of explorers and seafarers resorting to cannibalism for survival. The survivors of the sinking of the French ship Medusa in 1816 resorted to cannibalism after four days adrift on a raft and their plight was made famous by Theodore Gericault's painting Raft of the Medusa. The misfortunes of the Donner Party in the United States are also well-known. After the sinking of the Essex of Nantucket by a whale, on November 20, 1820, (an important source event for Herman Melville's Moby-Dick) the survivors, in three small boats, resorted, by common consent, to cannibalism in order for some to survive. Sir John Franklin's lost polar expedition is another example of cannibalism out of desperation.
The case of R v. Dudley and Stephens (1884) 14 QBD 273 (QB) is an English case which is said to be one of the origins of the defense of necessity in modern common law. The case dealt with four crew members of an English yacht, the Mignonette, which were cast away in a storm some 1,600 miles (2,600 km) from the Cape of Good Hope. After several days one of the crew fell unconscious due to a combination of the famine and drinking seawater. The others (one possibly objecting) decided then to kill him and eat him. They were picked up four days later. Lack of unanimous consent to draw lots contravened The Custom of the Sea and was held to be murder.
Many instances of cannibalism by necessity were recorded during World War II. For example,during the 872-day Siege of Leningrad, reports of cannibalism began to appear in the winter of 1941-1942, after all birds, rats and pets were eaten by survivors. Leningrad police even formed a special division to combat cannibalism.. Following the Soviet victory at Stalingrad it was found that some German soldiers in the besieged city, cut of supplies, resorted to cannibalism.
Later, in February 1943, roughly 100,000 German soldiers were taken Prisoner of War (POW). Almost all of them were sent to POW camps in Siberia or Central Asia where, due to being chronically underfed by their Soviet captors, many resorted to cannibalism. Fewer than 5,000 of the prisoners taken at Stalingrad survived captivity. The majority, however, died early in their imprisonment due to exposure or sickness brought on by conditions in the surrounded army before the surrender.
Many written reports and testimonies collected by the Australian War Crimes Section of the Tokyo tribunal, and investigated by prosecutor William Webb (the future Judge-in-Chief), indicate that Japanese soldiers, in many parts of the Greater East Asia Co-Prosperity Sphere, committed acts of cannibalism against Allied prisoners of war. According to historian Yuki Tanaka: "cannibalism was often a systematic activity conducted by whole squads and under the command of officers".
In some cases, flesh was cut from living people. An Indian POW, Lance Naik Hatam Ali (later a citizen of Pakistan), testified that in New Guinea: "the Japanese started selecting prisoners and every day one prisoner was taken out and killed and eaten by the soldiers. I personally saw this happen and about 100 prisoners were eaten at this place by the Japanese. The remainder of us were taken to another spot 50 miles (80 km) away where 10 prisoners died of sickness. At this place, the Japanese again started selecting prisoners to eat. Those selected were taken to a hut where their flesh was cut from their bodies while they were alive and they were thrown into a ditch where they later died."
Another well-documented case occurred in Chichijima in February 1945, when Japanese soldiers killed and consumed five American airmen. This case was investigated in 1947 in a war crimes trial, and of 30 Japanese soldiers prosecuted, five (Maj. Matoba, Gen. Tachibana, Adm. Mori, Capt. Yoshii, and Dr. Teraki) were found guilty and hanged.
In his book Flyboys: A True Story of Courage, James Bradley details several instances of cannibalism of World War II Allied prisoners by their Japanese captors. The author claims that this included not only ritual cannibalization of the livers of freshly-killed prisoners, but also the cannibalization-for-sustenance of living prisoners over the course of several days, amputating limbs only as needed to keep the meat fresh.
The Aghoris of northern India consume the flesh of the dead floated in the Ganges in pursuit of immortality and supernatural powers. Members of the Aghori drink from human skulls and practice cannibalism in the belief that eating human flesh confers spiritual and physical benefits, such as prevention of aging.
The Leopard Society were a West African society active into mid-1900s that practiced cannibalism. They were centred in Sierra Leone, Nigeria, Liberia and Cote d'Ivoire. The Leopard men would dress in leopard skins, waylaying travelers with sharp claw-like weapons in the form of leopards' claws and teeth. The victims' flesh would be cut from their bodies and distributed to members of the society. In Tanganyika, the Lion men committed an estimated 200 murders in a single three-month period.
During the 1930s, multiple acts of cannibalism were reported from Ukraine and Russia's Volga, South Siberian and Kuban regions during the Holodomor.
Cannibalism is proved to have occurred in China during the Great Leap Forward, when rural China was hit hard by drought and famine. Reports of cannibalism during the Cultural Revolution in China have also emerged. These reports show that cannibalism was practiced for ideological purposes.
Prior to 1931, New York Times reporter William Buehler Seabrook, allegedly in the interests of research, obtained from a hospital intern at the Sorbonne a chunk of human meat from the body of a healthy human killed by accident, and cooked and ate it. He reported that, "It was like good, fully developed veal, not young, but not yet beef. It was very definitely like that, and it was not like any other meat I had ever tasted. It was so nearly like good, fully developed veal that I think no person with a palate of ordinary, normal sensitiveness could distinguish it from veal. It was mild, good meat with no other sharply defined or highly characteristic taste such as for instance, goat, high game, and pork have. The steak was slightly tougher than prime veal, a little stringy, but not too tough or stringy to be agreeably edible. The roast, from which I cut and ate a central slice, was tender, and in color, texture, smell as well as taste, strengthened my certainty that of all the meats we habitually know, veal is the one meat to which this meat is accurately comparable."
The Soviet writer Aleksandr Solzhenitsyn, in his novel The Gulag Archipelago, describes cases of cannibalism in the twentieth-century USSR. Of the famine in Povolzhie (1921-1922) he writes: "That horrible famine was up to cannibalism, up to consuming children by their own parents - the famine, which Russia had never known even in Time of Troubles [in 1601-1603]...". He says of the Siege of Leningrad (1941-1944): "Those who consumed human flesh, or dealt with the human liver trading from dissecting rooms... were accounted as the political criminals...". And of the building of Northern Railway Prisoners Camp ("SevZhelDorLag") Solzhenitsyn writes: "An ordinary hard working political prisoner almost could not survive at that penal camp. In the camp SevZhelDorLag (chief: colonel Klyuchkin) in 1946-47 there were many cases of cannibalism: they cut human bodies, cooked and ate."
The Soviet journalist Yevgenia Ginzburg, former long-term political prisoner, who spent time in the Soviet prisons, Gulag camps and settlements from 1938 to 1955, describes in her memoir book "Harsh Route" (or "Steep Route") the case, which she was directly involved in late 1940s, after she had been moved to the prisoners' hospital. "...The chief warder shows me the black smoked pot, filled with some food: 'I need your medical expertize regarding this meat.' I look into the pot, and hardly hold vomiting. The fibers of that meat are very small, and don't resemble me anything I have seen before. The skin on some pieces bristles with black hair (...) A former smith from Poltava, Kulesh worked together with Centurashvili. At this time, Centurashvili was only one month away from being discharged from the camp (...) And suddenly he surprisingly disappeared. The wardens looked around the hills, stated Kulesh's evidence, that last time Kulesh had seen his workmate near the fireplace, Kulesh went out to work and Centurashvili left to warm himself more; but when Kulesh returned to the fireplace, Centurashvili had vanished; who knows, maybe he got frozen somewhere in snow, he was a weak guy (...) The wardens searched for two more days, and then assumed that it was an escape case, though they wondered why, since his imprisonment period was almost over (...) The crime was there. Approaching the fireplace, Kulesh killed Centurashvili with an axe, burned his clothes, then dismembered him and hid the pieces in snow, in different places, putting specific marks on each burial place. (...) Just yesterday, one body part was found under two crossed logs."
When Uruguayan Air Force Flight 571 crashed into the Andes on October 13, 1972, the survivors resorted to eating the deceased during their 72 days in the mountains. Their story was later recounted in the books Alive: The Story of the Andes Survivors and Miracle in the Andes as well as the film Alive, by Frank Marshall, and the documentaries Alive: 20 Years Later (1993) and Stranded: I've Come from a Plane that Crashed in the Mountains (2008).
Cannibalism was reported by the journalist Neil Davis during the South East Asian wars of the 1960s and 1970s. Davis reported that Cambodian troops ritually ate portions of the slain enemy, typically the liver. However he, and many refugees, also report that cannibalism was practiced non-ritually when there was no food to be found. This usually occurred when towns and villages were under Khmer Rouge control, and food was strictly rationed, leading to widespread starvation. Any civilian caught participating in cannibalism would have been immediately executed.
Cannibalism has been reported in several recent African conflicts, including the Second Congo War, and the civil wars in Liberia and Sierra Leone. A U.N. human rights expert reported in July 2007 that sexual atrocities against Congolese women go 'far beyond rape' and include sexual slavery, forced incest, and cannibalism. This may be done in desperation, as during peacetime cannibalism is much less frequent; at other times, it is consciously directed at certain groups believed to be relatively helpless, such as Congo Pygmies, even considered subhuman by some other Congolese. It is also reported by some that witch doctors sometimes use the body parts of children in their medicine. In the 1970s the Ugandan dictator Idi Amin was reputed to practice cannibalism.
It has been reported by defectors and refugees that, at the height of the famine in 1996, cannibalism was sometimes practiced in North Korea.
Medecins Sans Frontieres, the international medical charity, supplied photographic and other documentary evidence of ritualized cannibal feasts among the participants in Liberia's internecine strife in the 1980s to representatives of Amnesty International who were on a fact-finding mission to the neighboring state of Guinea. However, Amnesty International declined to publicize this material; the Secretary General of the organization, Pierre Sane, said at the time in an internal communication that "what they do with the bodies after human rights violations are committed is not part of our mandate or concern". The existence of cannibalism on a wide scale in Liberia was subsequently verified in video documentaries by Journeyman Pictures of London.
Dorangel Vargas known as "El comegente", Spanish for "maneater", was a serial killer and cannibal in Venezuela. Vargas killed and ate at least 10 men in a period of two years preceding his arrest in 1999.
Another serial killer, Jeffrey Dahmer of the United States, became notorious for murdering his victims and then eating their body parts before his arrest and imprisonment in 1991. He also was reported to have killed children, cut them up into pieces, put the pieces into plastic bags, and freeze them. He took them out when he was hungry and ate them for dinner.
In March 2001 in Germany, Armin Meiwes posted an Internet ad asking for "a well built 18 to 30 year old to be slaughtered and consumed". The ad was answered by Bernd Jurgen Brandes. After killing and eating Brandes, Meiwes was convicted of manslaughter and later, murder. The song "Mein Teil" by Rammstein is based on this.
In September 2006, Australian television crews from 60 Minutes and Today Tonight attempted to rescue a six-year-old boy who they believed would be ritually cannibalized by his tribe, the Korowai, from West Papua, Indonesia.
On September 14, 2007, a man named Ozgur Dengiz was captured in Ankara, the Turkish capital, after killing and eating a man. Dengiz in his initial testimony said he "enjoyed" eating human flesh. He frequently burst into long laughing sessions during the testimony, police officers said. In 1997, he was jailed for murder of a friend, when he was 17, but he got out of jail on parole after serving three years. Dengiz said he did not know Cafer Er, his 55 year old victim, who worked as a garbage collector. Dengiz shot Er in the head with a firearm, because he felt Er was making the area "too crowded." After cutting slices of flesh from his victim's body, Dengiz distributed the rest to stray dogs on the street, according to his own testimony. He ate some of Er's flesh raw on his way home. Dengiz, who lived with his parents arrived at the family house and placed the remaining parts of Er's body in the fridge without saying a word to his parents. Also in his testimony he said, "I have no regrets, my conscience is free. I constantly thought of killing. I had dreams where I was being sacrificed. I decided to kill, to sacrifice others in place of me."
In January 2008, Milton Blahyi, 37, confessed being part of human sacrifices which "included the killing of an innocent child and plucking out the heart, which was divided into pieces for us to eat." He fought versus Liberian president Charles Taylor's militia.
During Charles Taylor's war crimes trial on March 13, 2008, Joseph Marzah, Taylor's chief of operations and head of Taylor's alleged "death squad", accused Taylor of ordering his soldiers to commit acts of cannibalism against enemies, including peacekeepers and United Nations personnel.
In Tanzania in 2008, President Kikwete publicly condemned witch doctors for killing albinos for their body parts which are thought to bring good luck. Twenty-five albinos have been murdered since March 2007.
In a documentary by Colombian Journalist Hollman Morris, a demobilized paramilitary confessed that during the mass killings that take place in Colombia's rural areas, many of them performed cannibalism. He also confesses that they were told to drink the blood of their victims on the belief that it would make them want to kill more. Cannibalism
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