The Erotic Tombs of Madagascar

On the Western coast of Madagascar live the Sakalava people, a rather diverse ethnic group; their population is in fact composed of the descendants of numerous peoples that formed the Menabe Kingdom. This empire reached its peak in the Eighteenth Century, thanks to an intense slave trade with the Arabs and European colonists.

One of the most peculiar aspects of Sakalava culture is undoubtedly represented by the funerary sculptures which adorn burial sites. Placed at the four corners of a grave, these carved wooden posts are often composed by a male and a female figure.
But these effigies have fascinated the Westerners since the 1800s, and for a very specific reason: their uninhibited eroticism.

In the eyes of European colonists, the openly exhibited penises, and the female genitalia which are in some cases stretched open by the woman’s hands, must have already been an obscene sight; but the funerary statues of the Sakalava even graphically represent sexual intercourse.

These sculptures are quite unique even within the context of the notoriously heterogeneous funerary art of Madagascar. What was their meaning?

We could instinctively interpret them in the light of the promiscuity between Eros and Thanatos, thus falling into the trap of a wrongful cultural projection: as Giuseppe Ferrauto cautioned, the meaning of these works “rather than being a message of sinful «lust», is nothing more than a message of fertility” (in Arcana, vol. II, 1970).


A similar opinion is expressed by Jacques Lombard, who extensively ecplained the symbolic value of the Sakalava funerary eroticism:

We could say that two apparently opposite things are given a huge value, in much the same manner, among the Sakalava as well as among all Madagascar ethnic groups. The dead, the ancestors, on one side, and the offspring, the lineage on the other. […] A fully erect – or «open» – sexual organ, far from being vulgar, is on the contrary a form of prayer, the most evident display of religious fervor. In the same way the funerals, which once could go on for days and days, are the occasion for particularly explicit chants where once again love, birth and life are celebrated in the most graphic terms, through the most risqué expressions. In this occasion, women notably engage in verbal manifestations, but also gestural acts, evoking and mimicking sex right beside the grave.
[…] The extended family, the lineage, is the point of contact between the living and the dead but also with all those who will come, and the circle is closed thanks to the meeting with all the ancestors, up to the highest one, and therefore with God and all his children up to the farthest in time, at the heart of the distant future. To honor one’s ancestors, and to generate an offspring, is to claim one’s place in the eternity of the world.

Jacques Lombard, L’art et les ancêtres:
le dialogue avec les morts: l’art sakalava
,
in Madagascar: Arts De La Vie Et De La Survie
(Cahiers de l’ADEIAO n.8, 1989)

One last thing worth noting is the fact that the Sakalava exponentially increased the production of this kind of funerary artifacts at the beginning of the Twentieth Century.
Why?
For a simple reason: in order to satisfy the naughty curiosity of Western tourists.

You can find a comprehensive account of the Sakalava culture on this page.

Bizzarro Bazar Contest 2

Today Bizzarro Bazar enters its 10th year of activity!
Last year, my somewhat reckless idea of celebrating the blog’s birthday with a contest ended up having overwhelming results: you guys submerged me with wonderful creations — short stories, photographs, drawings, sculptures, paintings, music and every kind of weird stuff. During the following months, I often went back and skimmed through your works whenever I was in need of a little shot of confidence.

So, if  by any chance you’re tired of doing crosswords on the beach, what about going at it once more?

The rules are the same as last time:

  1. Create an original work explicitly referring to Bizzarro Bazar;
  2. Post your work on Facebook, Instagram or Twitter using the hashtag #bizzarrobazarcontest — alternatively, you can send it by email;
  3. Deadline is September 10, 2018;
  4. Remember that the idea is to allow free rein to your weirdest creativity, to celebrate and above all to have fun among friends!

Point 1 created a bit of confusion last time, so let me specify the concept: “explicitly referring” to the blog means that Bizzarro Bazar (the website, logo, one of my books, even my beard if it comes to that) must be depicted/mentioned/included in the entry. Keep in mind that, while promoting your creations, I also want to promote this blog. Win-win.
My advise is to skim through the beautiful contributions which got published at the end of the first edition.

Here’s the prizes that will be awarded:

1st prize: Signed copy of one of my books (your choice) + T-shirt + surprise gift
2nd prize: Signed copy of one of my books (your choice) + T-shirt
3rd prize: Signed copy of one of my books (your choice)

Best unclassified entries will be published on Bizzarro Bazar with links to the authors websites/profiles, and shared on social networks.

Ready?
Then, let the most extravagant game of the year begin!

Links, Curiosities & Mixed Wonders – 15

  • Cogito, ergo… memento mori“: this Descartes plaster bust incorporates a skull and detachable skull cap. It’s part of the collection of anatomical plasters of the École des Beaux-Arts in Paris, and it was sculpted in 1913 by Paul Richer, professor of artistic anatomy born in Chartres. The real skull of Descartes has a rather peculiar story, which I wrote about years ago in this post (Italian only).
  • A jarring account of a condition which you probably haven’t heard of: aphantasia is the inability of imagining and visualizing objects, situations, persons or feelings with the “mind’s eye”. The article is in Italian, but there’s also an English Wiki page.
  • 15th Century: reliquaries containing the Holy Virgin’s milk are quite common. But Saint Bernardino is not buying it, and goes into a enjoyable tirade:
    Was the Virgin Mary a dairy cow, that she left behind her milk just like beasts let themselves get milked? I myself hold this opinion, that she had no more and no less milk than what fitted inside that blessed Jesus Christ’s little mouth.

  • In 1973 three women and five men feigned hallucinations to find out if psychiatrists would realize that they were actually mentally healthy. The result: they were admitted in 12 different hospitals. This is how the pioneering Rosenhan experiment shook the foundations of psychiatric practice.
  • Can’t find a present for your grandma? Ronit Baranga‘s tea sets may well be the perfect gift.

  • David Nebreda, born in 1952, was diagnosed with schizophrenia at the age of 19. Instead of going on medication, he retired as a hermit in a two-room apartment, without much contact with the outside world, practicing sexual abstinence and fasting for long periods of time. His only weapon to fight his demons is a camera: his self-portraits undoubtedly represent some kind of mental hell — but also a slash of light at the end of this abyss; they almost look like they capture an unfolding catharsis, and despite their extreme and disturbing nature, they seem to celebrate a true victory over the flesh. Nebreda takes his own pain back, and trascends it through art. You can see some of his photographs here and here.
  • The femme fatale, dressed in glamourous clothes and diabolically lethal, is a literary and cinematographic myth: in reality, female killers succeed in becoming invisible exactly by playing on cultural assumptions and keeping a low and sober profile.
  • Speaking of the female figure in the collective unconscious, there is a sci-fi cliché which is rarely addressed: women in test tubes. Does the obsessive recurrence of this image point to the objectification of the feminine, to a certain fetishism, to an unconscious male desire to constrict, seclude and dominate women? That’s a reasonable suspicion when you browse the hundred-something examples harvested on Sci-Fi Women in Tubes. (Thanks, Mauro!)

  • I have always maintained that fungi and molds are superior beings. For instance the slimy organisms in the pictures above, called Stemonitis fusca, almost seem to defy gravity. My first article for the magazine Illustrati, years ago, was  dedicated to the incredible Cordyceps unilateralis, a parasite which is able to control the mind and body of its host. And I have recently stumbled upon a photograph that shows what happens when a Cordyceps implants itself within the body of a tarantula. Never mind Cthulhu! Mushrooms, folks! Mushrooms are the real Lords of the Universe! Plus, they taste good on a pizza!

  • The latest entry in the list of candidates for my Museum of Failure is Adelir Antônio de Carli from Brazil, also known as Padre Baloeiro (“balloon priest”). Carli wished to raise funds to build a chapel for truckers in Paranaguá; so, as a publicity stunt, on April 20, 2008, he tied a chair to 1000 helium-filled balloons and took off before journalists and a curious crowd. After reaching an altitude of 6,000 metres (19,700 ft), he disappeared in the clouds.
    A month and a half passed before the lower part of his body was found some 100 km off the coast.

  • La passionata is a French song covered by Guy Marchand which enjoyed great success in 1966. And it proves two surprising truths: 1- Latin summer hits were already a thing; 2- they caused personality disorders, as they still do today. (Thanks, Gigio!)

  • Two neuroscientists build some sort of helmet which excites the temporal lobes of the person wearing it, with the intent of studying the effects of a light magnetic stimulation on creativity.  And test subjects start seeing angels, dead relatives, and talking to God. Is this a discovery that will explain mystical exstasy, paranormal experiences, the very meaning of the sacred? Will this allow communication with an invisible reality? Neither of the two, because the truth is a bit disappointing: in all attempts to replicate the experiment, no peculiar effects were detected. But it’s still a good idea for a novel. Here’s the God helmet Wiki page.
  • California Institute of Abnormalarts is a North Hollywood sideshow-themed nightclub featuring burlesque shows, underground musical groups, freak shows and film screenings. But if you’re afraid of clowns, you might want to steer clear of the place: one if its most famous attractions is the embalmed body of Achile Chatouilleu, a clown who asked to be buried in his stage costume and makeup.
    Sure enough, he seems a bit too well-preserved for a man who allegedly died in 1912 (wouldn’t it happen to be a sideshow gaff?). Anyways, the effect is quite unsettling and grotesque…

  • I shall leave you with a picture entitled The Crossing, taken by nature photographer Ryan Peruniak. All of his works are amazing, as you can see if you head out to his official website, but I find this photograph strikingly poetic.
    Here is his recollection of that moment:
    Early April in the Rocky Mountains, the majestic peaks are still snow-covered while the lower elevations, including the lakes and rivers have melted out. I was walking along the riverbank when I saw a dark form lying on the bottom of the river. My first thought was a deer had fallen through the ice so I wandered over to investigate…and that’s when I saw the long tail. It took me a few moments to comprehend what I was looking at…a full grown cougar lying peacefully on the riverbed, the victim of thin ice.

The Colonized Corpse: Story of Tasmania’s Last Man

∼  King Billy 

William Lanne, considered Tasmania’s last “full-blood” Aboriginal, was born in Coal River around 1835. At the age of seven, he and his family were transferred to Flinders Island‘s Aboriginal settlement; when he was twelve, the surviving Aboriginal people (a group of about 40) were moved to Oyster Cove, 56 kilometers south of Hobart. Here, in 1847, William entered Queen’s Orphan Asylum. It is precisely at Oyster Cove that, apart from his journeys at sea, Lanne spent all of her life.

William Lanne with his wife Truganini (left).

The Aboriginals were often employed aboard whaling boats, assigned to the mast because of their excellent sight. William Lanne, on the account of a cheerful spirit, became popular among fellow sailors as “King Billy” and despite this royal nickname, he led an anonymous existence, divided between the hard days at sea and drinking at the pub with his friends.
In February 1869, after a long trip aboard the Runnymede, William returned unhealthy. He spent his last wages in beer and rum at the local tavern, a hangout for prostitutes and whalers, and after a week he fell ill with choleric diarrhea. On March 3rd he died while getting dressed for the hospital.

His body was brought to the General Hospital by order of Dr. Crowther. And here the trouble began, because to many people William Lanne’s body looked incredibly tempting.

  The Object of Desire

In the 19th century, comparative anatomy was among the hottest themes within the scientific community. The study of the shape of the skull, in particular, was of paramount importance not so much on a medical level as in the broader context of the theory of races.

Through craniometric and phrenological measurements, and by comparing various physical characteristics, racial classifications were compiled: for example, it was claimed that one race was equipped with a heavier brain than the other, an irrefutable proof of greater intelligence; the physiognomic peculiarities of a race proved its proximity to monkeys, thus ranking it further down the racial scale; a robust constitution was deemed to increase the chances of survival, and so on. No need to wonder who occupied the peak of evolution, in these charts created by white men.
If the Europeans were the most suitable for survival, then it was all too clear that the Aboriginal Tasmanians (who were often confined to the bottom ranks of these charts) would soon be extinct just like dodos and dinosaurs. Any violence or abuse was therefore justified by the inevitable, “natural” white supremacy.

To prove these theories, ethnologists, anatomists and archaeologists were constantly looking for prime examples of skulls. Aboriginal human remains, however, were very scarce and therefore among the most requested.
This was the reason why, as soon as the last “full-blood” Tasmanian was dead, a war broke out to decide who would win his skeleton: William Lanne received more attention after his death than he ever had while he was alive.

William Crowther (1817-1885)

Right from the start two opposing factions formed around the issue of his remains.
On one side was Dr. William Crowther, the doctor who had pronounced him dead. For a long time he had been desperately searching for an Aboriginal skeleton to send to the curator of London’s Hunterian Museum. He claimed that this gift would benefit relationships betweeen Tasmania and the British Empire, but in all evidence his true intent was to curry favour with the prestigious Royal College of Surgeons.
On the opposite front, the most powerful scientific society of Tasmania, the Royal Society, claimed that the precious remains were a national heritage and should remain in the Society’s own museum.

Disguised under an alleged scientific relevance, this was actually a political struggle.
The premier Richard Dry immediately realized this, being called to decide on the delicate matter: his move was initially favorable to the Royal Society, perhaps because it had strict ties to his government, or perhaps because Dry had had some pretty rough political divergences with Crowther in the past.
Anyways, it was established that the body would remain in Tasmania; but Dry, being a fervent Christian, decided that the last Aboriginal would need, first of all, to be granted a proper funeral. Well aware of Crowther’s impatience to get his hands on the skeleton, he ordered the new head of the hospital, Dr. George Stockell, to prevent anything happening to the body.

  The Desecration, Act One: Crowther

The following day Stockell and Crowther met on the street and they immediately went into a dispute; Crowther claimed to have a right on the body, and Stockell replied he had received clear orders to protect Lanne’s corpse.
When surprisingly Crowther invited him to dinner at 8pm, Stockell must have naively thought it was an attempt to reconcile. Upon showing up at Crowther’s at the agreed time, however, he discovered that the doctor was absent: he found his wife instead, who welcomed him into their home and who seemed particularly loquacious, and “kept him talking“…

Meanwhile Crowther had to act quickly with the favor of twilight.
Assisted by his son, he entered the hospital and headed for the morgue. There he focused on the body of an elderly white gentleman: he beheaded the old man, and swiftly peeled his head to get hold of his skull. He then moved to the adjoining room, where William Lanne’s body was laying.
Crowther made an incision down the side of Lanne’s face, behind his right ear; removing the skin off the face and forcing his hands underneath, he extracted the Aboriginal’s skull and replaced it with the one he had just taken from the other corpse.
He then stitched up Lanne’s face, hoping no one would notice the difference, and disappeared into the night with his precious loot.

Stockell remained with Crowther’s wife until 9pm, when he eventually sensed something was wrong and returned to the hospital. Despite Crowther’s precautions, it did not take Stockell very long before he figured out what had just happened.

  The Desecration, Act Two: Stockell and the Royal Society

Instead of alerting the authorities, Stockell immediately notified the secretary of the Royal Society regarding the mutilations carried out on the corpse. After a brief consultation with other society members, it was deemed imperative to secure the most important parts of the body before Crowther attempted to return for more.
Therefore Lanne’s feet and hands were cut off and hidden in the Royal Society museum.

The funeral took place on the scheduled day, Saturday 6 March. An unexpectedly large crowd gathered to salute King Billy, the last true Aboriginal: there were mainly sailors, including the Captain of the Runnymede who had payed for the funeral, and several Tasmanian natives.
However, rumors began to spread of a horrific mutilation suffered by Lanne’s corpse, and Dry was asked to exhume the body for verification. The premier, waiting to open the official investigation, ordered the grave be guarded by two police agents until Monday.
But early on Sunday it was discovered that the burial place had been devastated: the coffin lay exposed on loose earth. There was blood all around, and Lanne’s body was gone. The skull of the old man, the one that had been substituted inside the corpse, had been discarded by the graverobbers and thrown next to the grave.

Meanwhile, an increasingly furious Crowther was far from giving up, especially now that he’d seen the missing parts of “his” Aboriginal stolen that way.
On Monday afternoon he broke into the hospital with a group of supporters. When Stockell commanded him to leave, Crowther responded by hammering in a panel of one of the wards and forcing the morgue door.
Inside the scene was gruesome: on the dissecting table there were pieces of meat and bloody fat masses. Lanne had been deboned.
Not finding the coveted skeleton, Crowther and his mob left the hospital.

  When All Are Guilty, No One Is

The investigation led to an unfavorable result especially for Crowther, who was suspended from the medical profession, while his son saw his permission to study at the hospital revoked. As for the Royal Society, although Stockell admitted he had cut the hands and feet off the corpse, it was felt that there was not sufficient evidence for a conviction.

Even if nothing came out of the investigation, this terrible episode shook the public opinion for more than one reason.

On the one hand, events had uncovered the rotten reality of scientific and state institutions.
William Lanne’s body had been profaned – likewise, that of a white man had been desecrated.
The doctors had been proven to be abject and unscrupulous – and so had the cops, who were evidently bribed into leaving their post guarding the grave.
Hospital security measures had proved to be laughable – the same was true of St. David’s, the largest urban cemetery in the city.
The government’s actions had been far from impartial or decisive – but the behavior of the Royal Society had been equally obscure and reprehensible.
As a newspaper summed it up, the incident had shown that “the common people have a better appreciation of decency and propriety than such of the so-called upper classes and men of education“.

John Glover, Mount Wellington and Hobart Town from Kangaroo Point (1834)

But the second reason for indignation was that the last Aboriginal had been treated as meat in a slaughterhouse.
A horrendous act, but sadly in line with the decimation of Tasmanian natives in what has been called a full-on genocide: in little more than seventy years since the first settlers arrived, virtually the entire population of the island had been wiped out. Just like his land and his people before him, William Lanne had been avidly divided among whites – who were seeking to demonstrate his racial inferiority.
Even with all the racist rhetoric of the time, it was hard not to feel guilty. When someone proposed to erect a memorial for Lanne, shame prevailed and no memorial was built.

  Epilogue: Much Horror About Nothing

The one who eventually earned himself an impressive statue, however, was William Crowther.
The doctor entered politics shortly after the bloody events, and a successful career led him to be elected prime minister of Tasmania in 1878.
No wonder he had so many supporters, because nothing is ever just black or white: despite the murky episode, Crowther was well-liked because as a doctor he had always provided medical care for the poor and the natives. He remained in politics until his death in 1885; he declared he never lost a night’s sleep over “King Billy’s head”, as he always claimed the whole affair had been a set-up to discredit him.

Statue of William Crowther, Franklin Square, Hobart.

Stockell, for his part, was not reappointed house surgeon at the hospital at the end of his probationary period, and moved to Campbell Town where he died in 1878.
The Lanne scandal had at least one positive consequence: in the wake of the controversy, Tasmania promulgated its first Anatomy Bill in August 1869, regulating the practice of dissections.

What about the bones of William Lanne?
His skeleton was almost certainly hidden among the properties of the Royal Society museum. We ignore what happened to it.
The same goes for his skull, as no one ever heard of it anymore. Yet strangely, Crowther was appointed a gold medal from the Royal College of Surgeons in 1874 for his “valuable and numerous contributions” to the Hunterian museum. What exactly these contributions were, we do not know exactly; but it is natural to suspect that the honorary fellowship had something to do with the infamous Lanne skull, maybe shipped to London in secret.
However, there is not enough evidence to prove beyond doubt that the skull ever got to England, and the Royal College of Surgeons’ collection of human crania was destroyed during the Nazi bombings.

Royal College of Surgeons, early 20th century.

What is certain is that Crowther risked everything he had, his reputation and his profession, for that one skull. And here is the bitter irony: in 1881, the Hunterian curator himself publicly questioned the validity of craniology in determining the alleged races.
Today it is clear that this axious cataloguing and classifying was “a futile effort“, since “the concept of race in the human species has not obtained any consensus from the scientific point of view, and it is probably destined not to find it” (from The History and Geography of Human Genes, 2000).

Regardless of where they were kept hidden, neither the skull nor the skeleton of William Lanne were ever scientifically studied, and they did not appear in any research.
After all that was done to expropriate them, conquer them and annex them to one collection or another, and despite their supposedly fundamental relevance to the understanding of evolution, those human remains were forgotten in some crate or closet.
The important thing was to have them colonized.

 

The main source for this article is Stefan Petrow, The Last Man: The Mutilation of William Lanne in 1869 and Its Aftermath (1997), PDF available online.
Also interesting is the story of Truganini, William Lanne’s wife and the last “full-blood” Aboriginal woman, who suffered a less dramatic but somewhat similar post-mortem calvary.
The procedure used by Crowther to replace a skull without disfiguring the corpse has its own fascinating story, as told by Frances Larson in
Severed: A History of Heads Lost and Heads Found (2014) – a book I can never praise enough.