From 2010 to 2013 the Charité Human Remains Project researched the provenance of the remains of fifty-seven men and women from the then colony of German South West Africa. They were collected during German colonial rule, especially but not only during the colonial war 1904–8. The remains were identified in anthropological collections of academic institutions in Berlin. The article describes the history of these collections, the aims, methods and interdisciplinary format of provenance research as well as its results and finally the restitutions of the remains to Namibia in 2011 and 2014.
Results of the Charité Human Remains Project
Holger Stoecker and Andreas Winkelmann
Colonialism, grave robbery and intellectual history
Larissa Förster, Dag Henrichsen, Holger Stoecker and Hans Axasi╪Eichab
In 1885, the Berlin pathologist Rudolf Virchow presented three human skeletons from the colony of German South West Africa to the Berlin Society for Anthropology, Ethnology and Prehistory. The remains had been looted from a grave by a young German scientist, Waldemar Belck, who was a member of the second Lüderitz expedition and took part in the occupation of colonial territory. In an attempt to re-individualise and re-humanise these human remains, which were anonymised in the course of their appropriation by Western science, the authors consult not only the colonial archive, but also contemporary oral history in Namibia. This allows for a detailed reconstruction of the social and political contexts of the deaths of the three men, named Jacobus Hendrick, Jacobus !Garisib and Oantab, and of Belck’s grave robbery, for an analysis of how the remains were turned into scientific objects by German science and institutions, as well as for an establishment of topographical and genealogical links with the Namibian present. Based on these findings, claims for the restitution of African human remains from German institutions cannot any longer be regarded as a contemporary phenomenon only but must be understood as part of an African tradition of resistance against Western colonial and scientific practices.
The fate of Namibian skulls in the Alexander Ecker Collection in Freiburg
This article explores the history of the Alexander Ecker Collection and situates it within the larger trajectory of global collecting of human remains during the nineteenth and early twentieth centuries. This is then linked to the specific context of the genocide in then German South West Africa (1904–8), with the central figure of Eugen Fischer. The later trajectory of the collection leads up to the current issues of restitution. The Freiburg case is instructive since it raises issues about the possibilities and limitations of provenance research. At the same time, the actual restitution of fourteen human remains in 2014 occurred in a way that sparked serious conflict in Namibia which is still on-going four years later. In closing, exigencies as well as pressing needs in connection with the repatriation and (where possible) rehumanisation of human remains are discussed.
Transnational dynamics in post-genocidal restitutions
Taking its starting point from a socio-anthropological study combining biographical interviews, semi-structured interviews and ethnographic observations collected between 2016 and 2018 in Germany, France and the United States among Ovaherero and Nama activists, and also members of different institutions and associations, this article focuses on the question of human remains in the current struggle for recognition and reparation of the genocide of the Ovaherero and Nama from a transnational perspective. First, the text shows the ways in which the memory of human remains can be considered as a driving force in the struggle of the affected communities. Second, it outlines the main points of mismatches of perspective between descendants of the survivors and the responsible museums during past restitutions of human remains from German anthropological collections. Third, the article more closely examines the resources of Ovaherero in the United States in the struggle for recognition and reparation, the recent discovery of Namibian human remains in the American Museum of Natural History in New York City and the questions that it raises.
Overriding politics and injustices
Vilho Amukwaya Shigwedha
In October 2011, twenty skulls of the Herero and Nama people were repatriated from Germany to Namibia. So far, fifty-five skulls and two human skeletons have been repatriated to Namibia and preparations for the return of more skulls from Germany were at an advanced stage at the time of writing this article. Nonetheless, the skulls and skeletons that were returned from Germany in the past have been disappointingly laden with complexities and politics, to such an extent that they have not yet been handed over to their respective communities for mourning and burials. In this context, this article seeks to investigate the practice of ‘anonymising’ the presence of human remains in society by exploring the art and politics of the Namibian state’s memory production and sanctioning in enforcing restrictions on the affected communities not to perform, as they wish, their cultural and ritual practices for the remains of their ancestors.
Caroline Fournet, Benoit Pouget and Jean-Marc Dreyfus
This chapter explores the history and development of the Barefoot College in relation to wider social and political contexts, in particular the progress and advancement of the voluntary sector in India from an industry largely based on voluntarism to one of professionalisation. Against this backdrop of a move towards modernity and conflict between rural and urban ideals, it charts the emergence of the Barefoot College from the early 1970s: how it developed, its aims and philosophy, and some of the challenges it faced as it sought to establish its authenticity.
The witnessing of development success
This chapter considers how the Barefoot College enrols donors and supporters through the act of witnessing and the use of Callon’s (1986) notion of translation. Drawing upon Shapin and Schaffer’s (1985) concept of the virtual witness, it is argued that the College’s success depends largely on the visual spectacle of its lamps and solar training to enrol supporters worldwide. The College achieves this firstly through the limited capacity of first-hand witnessing in the solar training workshop, and secondly (and more significantly) through the virtual witnessing of solar projects by the interpretive community of partners and donors worldwide via multi-media activities including literary technologies, but also short films and presentations made available on video-sharing websites and DVD.
This chapter explores the production of success through the replication of the Barefoot College’s solar programme worldwide: how knowledge, people and technology move through different orders of translation, including the attempts to give the women selected for training a new identity as solar engineers. This is illustrated via an account of the apparent failure of two Barefoot solar projects, in the process bringing to light the difficulties and labour involved in the generation of replicable development success.