Man, Past and Present by Agustus Henry Keane, A. Hingston Quiggin, Alfred Court Haddon (best young adult book series .txt) 📖

nineteenth century, most of the Nile-Congo divide (White Nile tributaries and Welle-Makua basin) belonged in the strictest sense to the Negro domain. Sudanese tribes, and even great nations reckoned by millions, had been for ages in almost undisturbed possession, not only of the main stream from the equatorial lakes to and beyond the Sobat junction, but also of the Sobat Valley itself, and of the numerous south-western head-waters of the White Nile converging about Lake No above the Sobat junction. Nearly all the Nile peoples--the Shilluks and Dinkas about the Sobat confluence, the Bari and Nuers of the Bahr-el-Jebel, the Bongos (Dors), Rols, Golos, Mittus, Madis, Makarakas, Abakas, Mundus, and many others about the western affluents, as well as the Funj of Senaar--had been brought under the Khedivial rule before the revolt of the Mahdi.

The same fate had already overtaken or was threatening the formerly powerful Mombuttu (Mangbattu) and Zandeh[212] nations of the Welle lands, as well as the Krej and others about the low watersheds of the Nile-Congo and Chad basins. Since then the Welle groups have been subjected to the jurisdiction of the Congo Free State, while the political destinies of the Nilotic tribes must henceforth be controlled by the British masters of the Nile lands from the Great Lakes to the Mediterranean.

Although grouped as Negroes proper, very few of the Nilotic peoples present the almost ideal type of the blacks, such as those of Upper Guinea and the Atlantic coast of West Sudan. The complexion is in general less black, the nose less broad at the base, the lips less everted (Shilluks and one or two others excepted), the hair rather less frizzly, the dolichocephaly and prognathism less marked.

Apart from the more delicate shades of transition, due to diverse interminglings with Hamites and Semites, two distinct types may be plainly distinguished--one black, often very tall, with long thin legs, and long-headed (Shilluks, Dinkas, Bari, Nuers, Alur), the other reddish or ruddy brown, more thick-set, and short-headed (Bongos, Golos, Makarakas, with the kindred Zandehs of the Welle region). No explanation has been offered of their brachycephaly, which is all the more difficult to account for, inasmuch as it is characteristic neither of the aboriginal Negro nor of the intruding Hamitic and Semitic elements. Have we here an indication of the transition suspected by many between the true long-headed Negro and the round-headed Negrillo, who is also brownish, and formerly ranged as far north as the Nile head-streams, as would appear from the early Egyptian records (Chap. IV.)? Schweinfurth found that the Bongos were "hardly removed from the lowest grade of brachycephaly[213]," and the same is largely true of the Zandehs and their Makaraka cousins, as noticed by Junker: "The skull also in many of these peoples approaches the round form, whereas the typical Negro is assumed to be long-headed[214]." But so great is the diversity of appearance throughout the whole of this region, including even "a striking Semitic type," that this observer was driven to the conclusion that "woolly hair, common to all, forms in fact the only sure characteristic of the Negro[215]."

Dinka is the name given to a congeries of independent tribes spread over a vast area, stretching from 300 miles south of Khartum to within 100 miles of Gondokoro, and reaching many miles to the west in the Bahr-el-Ghazal Province. All these tribes according to C. G. Seligman[216] call themselves Jieng or Jenge, corrupted by the Arabs into Dinka; but no Dinka nation has arisen, for the tribes have never recognised a supreme chief, as do their neighbours, the Shilluk, nor have they even been united under a military despot, as the Zulu were united under Chaka. They differ in manners and customs and even in physique and are often at war with one another. One of the most obvious distinctions in habits is between the relatively powerful cattle-owning Dinka and the small and comparatively poor tribes who have no cattle and scarcely cultivate the ground, but live in the marshes in the neighbourhood of the Sudd, and depend largely for their sustenance on fishing and hippopotamus-hunting. Their villages, which are generally dirty and evil-smelling, are built on ground which rises but little above the reed-covered surface of the country. The Dinka community is largely autonomous under leadership of a chief or headman (bain) who is sometimes merely the local magician, but in one community in each tribe he is the hereditary rain-maker whose wish is law. "Cattle form the economic basis of Dinka society; ... they are the currency in which bride-price and blood-fines are paid; and the desire to acquire a neighbour's herds is the common cause of those inter-tribal raids which constitute Dinka warfare."

Some uniformity appears to prevail amongst the languages of the Nile-Welle lands, and from the rather scanty materials collected by Junker, Fr. Mueller was able to construct an "Equatorial Linguistic Family," including the Mangbattu, Zandeh, Barmbo, Madi, Bangba, Krej, Golo and others, on both sides of the water-parting. Leo Reinisch, however, was not convinced, and in a letter addressed to the author declared that "in the absence of sentences it is impossible to determine the grammatical structure of Mangbattu and the other languages. At the same time we may detect certain relations, not to the Nilotic, but the Bantu tongues. It may therefore be inferred that Mangbattu and the others have a tolerably close relationship to the Bantu, and may even be remotely akin to it, judging from their tendency to prefix formations[217]." Future research will show how far this conjecture is justified.

Although Islam has made considerable progress, throughout the greater part of the Sudanese region, though not among the Nilotic tribes, the bulk of the people are still practically pagan. Witchcraft continues to flourish amongst the equatorial peoples, and important events are almost everywhere attended by sanguinary rites. These are absent among the true Nilotics. The Dinka are totemic, with ancestor-worship. The Shilluk have a cult of divine kings.

Cannibalism however, in some of its most repulsive forms, prevails amongst the Zandehs, who barter in human fat as a universal staple of trade, and amongst the Mangbattu, who cure for future use the bodies of the slain in battle and "drive their prisoners before them, as butchers drive sheep to the shambles, and these are only reserved to fall victims on a later day to their horrible and sickly greediness[218]."

In fact here we enter the true "cannibal zone," which, as I have elsewhere shown, was in former ages diffused all over Central and South Africa, or, it would be more correct to say, over the whole continent[219], but has in recent times been mainly confined to "the region stretching west and east from the Gulf of Guinea to the western head-streams of the White Nile, and from below the equator northwards in the direction of Adamawa, Dar-Banda and Dar-Fertit. Wherever explorers have penetrated into this least-known region of the continent they have found the practice fully established, not merely as a religious rite or a privilege reserved for priests, but as a recognised social institution[220]."

Yet many of these cannibal peoples, especially the Mangbattus and Zandehs, are skilled agriculturists, and cultivate some of the useful industries, such as iron and copper smelting and casting, weaving, pottery and wood-carving, with great success. The form and ornamental designs of their utensils display real artistic taste, while the temper of their iron implements is often superior to that of the imported European hardware. Here again the observation has been made that the tribes most addicted to cannibalism also excel in mental qualities and physical energy. Nor are they strangers to the finer feelings of human nature, and above all the surrounding peoples the Zandeh anthropophagists are distinguished by their regard and devotion for their women and children.

In one respect all these peoples show a higher degree of intelligence even than the Arabs and Hamites. "My later experiences," writes Junker, "revealed the remarkable fact that certain negro peoples, such as the Niam-Niams, the Mangbattus and the Bantus of Uganda and Unyoro, display quite a surprising understanding of figured illustrations or pictures of plastic objects, which is not as a rule exhibited by the Arabs and Arabised Hamites of North-east Africa. Thus the Unyoro chief, Riongo, placed photographs in their proper position, and was able to identify the negro portraits as belonging to the Shuli, Lango, or other tribes, of which he had a personal knowledge. This I have called a remarkable fact, because it bespoke in the lower races a natural faculty for observation, a power to recognise what for many Arabs or Egyptians of high rank was a hopeless puzzle. An Egyptian pasha in Khartum could never make out how a human face in profile showed only one eye and one ear, and he took the portrait of a fashionable Parisian lady in extremely low dress for that of the bearded sun-burnt American naval officer who had shown him the photograph[221]." From this one is almost tempted to infer that, amongst Moslem peoples, all sense of plastic, figurative, or pictorial art has been deadened by the Koranic precept forbidding the representation of the human form in any way.

The Welle peoples show themselves true Negroes in the possession of another and more precious quality, the sense of humour, although this is probably a quality which comes late in the life of a race. Anyhow it is a distinct Negro characteristic, which Junker was able to turn to good account during the building of his famous Lacrima station in Ndoruma's country. "In all this I could again notice how like children the Negroes are in many respects. Once at work they seemed animated by a sort of childlike sense of honour. They delighted in praise, though even a frown or a word of reproach could also excite their hilarity. Thus a loud burst of laughter would, for instance, follow the contrast between a piece of good and bad workmanship. Like children, they would point the finger of scorn at each other[222]."

One morning Ndoruma, hearing that they had again struck work, had the great war-drum beaten, whereupon they rushed to arms and mustered in great force from all quarters. But on finding that there was no enemy to march against, and that they had only been summoned to resume operations at the station, they enjoyed the joke hugely, and after a general explosion of laughter at the way they had been taken in, laid aside their weapons and returned cheerfully to work. Some English overseers have already discovered that this characteristic may be utilised far more effectively than the cruel kurbash. Ethnology has many such lessons to teach.

FOOTNOTES:

[129] For a tentative classification of African tribes see T. A. Joyce, Art. "Africa: Ethnology," Ency. Brit. 1910, p. 329.

[130] Graphically summed up in the classical description of the Negress:

"Afra genus, tota patriam testante figura, Torta comam labroque tumens, et fusca colorem, Pectore lata, jacens mammis, compressior alvo, Cruribus exilis, spatiosa prodiga planta."

[131] See H. R. Hall, papers and references in Man, 19, 1905.

[132] T. A. Joyce, "Africa: Ethnology," Ency. Brit. 1910, I. 327.

[133] J. P. Johnson, The Prehistoric Period in South Africa, 1912.

[134] See H. H. Johnston, "A Survey of the Ethnography of Africa," Journ. Roy. Anthr. Inst. XLIII. 1913.

[135] The skeleton found by Hans Reck at Oldoway in 1914 and claimed by him to be of Pleistocene age exhibits all the typical Negro features, including the filed teeth, characteristic of East African negroes at the present day, but the geological evidence is imperfect.

[136] H. H. Johnston, British Central Africa, 1897, p. 393.

[137] Zandeh is the name usually given to the groups of tribes akin to Nilotics, but probably with Fulah element, which includes the Azandeh or Niam Niam, Makaraka, Mangbattu and many others. Cf. T. A. Joyce, loc. cit. p. 329.

[138] British Central Africa, p. 472. But see R. E. Dennett, At the Back of the Black Man's Mind, 1906, and A. G. Leonard, The Lower Niger and its Tribes, 1906, for African mentality.

[139] For theories of Bantu