Heike Behrend – författare

In August 1986, Alice Auma, a young Acholi woman in northern Uganda, proclaiming herself under the orders of a Christian spirit named Lakwena, raised an army called the "Holy Spirit Mobile Forces." With it she waged a war against perceived evil, not only an external enemy represented by the National Resistance Army of the government, but internal enemies in the form of "impure" soldiers, witches, and sorcerers. She came very close to her goal of overthrowing the government but was defeated and fled to Kenya.This book provides a unique view of Alice's movement, based on interviews with its members and including their own writings, examining their perceptions of the threat of external and internal evil. It concludes with an account of the successor movements into which Alice's forces fragmented and which still are active in the civil wars of the Sudan and Uganda.

In August 1986, Alice Auma, a young Acholi woman in northern Uganda, proclaiming herself under the orders of a Christian spirit named Lakwena, raised an army called the "Holy Spirit Mobile Forces." With it she waged a war against perceived evil, not only an external enemy represented by the National Resistance Army of the government, but internal enemies in the form of "impure" soldiers, witches, and sorcerers. She came very close to her goal of overthrowing the government but was defeated and fled to Kenya.This book provides a unique view of Alice's movement, based on interviews with its members and including their own writings, examining their perceptions of the threat of external and internal evil. It concludes with an account of the successor movements into which Alice's forces fragmented and which still are active in the civil wars of the Sudan and Uganda.

Ongoing debates about the "return of religion" have paid little attention to the orgiastic and enthusiastic qualities of religiosity, despite a significant increase in the use of techniques of trance and possession around the globe. Likewise, research on religion and media has neglected the fact that historically the rise of mediumship and spirit possession was closely linked to the development of new media of communication.This innovative volume brings together a wide range of ethnographic studies on local spiritual and media practices. Recognizing that processes of globalization are shaped by mass mediation, the volume raises questions such as: How are media like photography, cinema, video, the telephone, or television integrated in seances and healing rituals? How do spirit mediums connect with these media? Why are certain technical media shunned in these contexts?

Ongoing debates about the "return of religion" have paid little attention to the orgiastic and enthusiastic qualities of religiosity, despite a significant increase in the use of techniques of trance and possession around the globe. Likewise, research on religion and media has neglected the fact that historically the rise of mediumship and spirit possession was closely linked to the development of new media of communication.This innovative volume brings together a wide range of ethnographic studies on local spiritual and media practices. Recognizing that processes of globalization are shaped by mass mediation, the volume raises questions such as: How are media like photography, cinema, video, the telephone, or television integrated in seances and healing rituals? How do spirit mediums connect with these media? Why are certain technical media shunned in these contexts?

An internal view of Alice Lakwena's movement.In August 1986, Alice Auma, a young Acholi woman in northern Uganda, proclaiming herself under the orders of a Christian spirit, raised an army called the 'Holy Spirit Mobile Forces' and with it waged a war, not only against the National Resistance Army of the government but also against internal enemies in the form of 'impure' soldiers, witches and sorcerers. She came close to her goal of overthrowing the government but was defeated and fled to Kenya.This book gives an account of the movement from within, based on interviews with and writings of its members, and concludes with an account of the successor movements into which Alice's forces fragmented, including the 'Lord's Resistance Army', actively involved in the civil wars of the Sudan and Uganda.North America: Ohio U Press; Uganda: Fountain Publishers

Focuses on questions of power, the history and inner dynamics of cults, and images of the other.The articles in this book make valuable contributions to the literature of African religious experience. The majority of the pieces are based on research conducted in the last 10 to 15 years, and are therefore positioned to document changes taking place across the continent as possession beliefs and practices respond to new circumstances and address the shifting local implications of an increasingly global socio-economy. Gender, ethnicity, and class are rightly presented as intersecting forces and features of spirit phenomena. The case studies presented are richly contextualized: history, social organization and upheaval, alternative religious options where applicable - all are considered relevant to an understanding of possession forms.' - Janice Boddy, University of TorontoUganda: Fountain Publishers

This is the first ethnography of the Uganda Martyrs Guild [UMG], a lay movement of the Catholic Church, and its organized witch-hunts in the kingdom of Tooro, Western Uganda.This book explores cannibalism, food, eating and being eaten in its many variations. It deals with people who feel threatened by cannibals, churches who combat cannibals and anthropologists who find themselves suspected of being cannibals. It describes how different African and European images of the cannibal intersected and influenced each other in Tooro, Western Uganda, where the figure of the resurrecting cannibal draws on both pre-Christian ideas andchurch dogma of the bodily resurrection and the ritual of Holy Communion.In Tooro cannibals are witches: they bewitch people so that they die only to be resurrected and eaten. This is how they were perceived in the 1990s when a lay movement of the Catholic Church, the Uganda Martyrs Guild [UMG] organized witch-hunts to cleanse the country. The UMG was responding to an extended crisis: growing poverty, the retreat and corruption of the local government, a guerrilla war, a high death rate through AIDS, accompanied by an upsurge of occult forces in the form of cannibal witches. By trying to deal, explain and "heal" the situation of "internal terror", the UMG reinforced the perception of the reality of witches and cannibals while at the same time containing violence and regaining power for the Catholic Church in competition for "lost souls" with other Pentecostal churches and movements.This volumeincludes the DVD of a video film by Armin Linke and Heike Behrend showing a "crusade" to identify and cleanse witches and cannibals organized by the UMG in the rural area of Kyamiaga in 2002. With a heightened awareness and reflective use of the medium, UMG members created a domesticated version of their crusade for Western (and local) consumption as part of a "shared ethnography".Heike Behrend is Professor of Anthropology and African Studies at the University of Cologne, Germany, the author of Alice Lakwena and the Holy Spirits [James Currey, 1999], and co-editor of Spirit Possession, Modernity and Power in Africa[James Currey, 1999]

Heike Behrend studiert Ethnologie in den politisch bewegten Sechzigerjah­ren; ihre erste Feldforschung führt sie Ende der Siebzigerjahre in die keniani­ schen Tugenberge; Mitte der Achtzigerjahre begibt sie sich auf die Spuren der Holy­Spirit­Bewegung im Norden Ugandas. Während der Aids­Epidemie arbeitet sie über die katholische Kirche in Westuganda, und schließlich erforscht sie an der kenianischen Küste die lokalen Praktiken von Straßen­fotografen und Fotostudios. Diese Autobiografie der ethnografischen For­schung erzählt keine heroische Erfolgsgeschichte, sondern berichtet von dem, was in den herkömmlichen Ethnografien meist ausgeschlossen wird – die unheroischen Verstrickungen und die kulturellen Missverständnisse, die Konflikte, Fehlleistungen sowie Situationen des Scheiterns in der Fremde.So lädt dieses Buch zu einem freimütigen Blick auf die Ethnologie als Poetik sozialer Beziehungen ein. In den wenig schmeichelhaften Namen – "Affe", "Närrin" oder "Kannibale" –, die der Ethnologin in Afrika gegeben wurden, wird sie mit fremder Fremderfahrung konfrontiert und muss sich fragen, welche Wahrheit diese Bezeichnungen zum Ausdruck bringen, welche kolo­niale Geschichte sie erzählen und welche Kritik sie an ihrer Person und Arbeit üben. Mit dem Bericht über vier ethnografische Forschungen in Kenia und Uganda in einem Zeitraum von fast fünfzig Jahren reflektiert Heike Behrend auch die Fachgeschichte der Ethnologie und die Veränderungen des Machtgefüges zwischen den Forschenden und den Erforschten, die sie am eigenen Leib erfährt.

Als die Ethnologin Heike Behrend nach der Wende das Haus ihres Grovaters besucht, stot sie am Arendsee in der Altmark auf den christlichen Propheten Gustaf Nagel, der 1874 im Kaiserreich geboren wurde und 1952 in einer Irrenanstalt in der DDR starb. Als Teil der Lebensreformbewegung war der deutschnationale Prophet sein Leben lang vielfaltiger Verfolgung ausgesetzt. Anhand seiner Selbstbilder auf Postkarten und seiner Texte, die lokale Heimatforscher bereits zu DDR-Zeiten gesammelt und archiviert haben, sowie in Gesprachen mit ihnen und dem Toten entwirft Heike Behrend Gustaf Nagels Biografie. Sie erzahlt darin auch von Konflikten, von Zusammenarbeit und Freundschaft in einer Gegenwart, in der die Enttauschung und Unzufriedenheit uber die Wiedervereinigung auch bei den Bewohnern der Altmark in neuen Formen der Selbstbehauptung ihren Ausdruck findet. Im Dialog mit ihnen lernt sie nicht nur, in ihren Fragen die eigene Fraglichkeit zu erkennen, sondern auch, was es heit, gemeinsam und solidarisch ethnografisches und historisches Wissen zu erzeugen. Auf den Spuren eines verfemten Propheten zeichnen diese Gesprache mit einem Toten das Bild der Lebensreformbewegung, ihrer schillernden Protagonisten, aber auch Schattenseiten, machen die Fotografie als widerstandige Praxis begreifbar, ergrunden die Heimatgefuhle vor und nach der Wende und zeigen, was es hei t, nahe Fremde nicht zu Anderen zu machen.

Since the introduction of photography by commercial studio photographers and the colonial state in Kenya, this global medium has been intensely debated and contested among Muslims on the cosmopolitan East African coast. This book does not only explore the making, circulation, and consumption of popular photographs, but also the other side, their rejection and obliteration, an essential aspect of a medium's history that should not be neglected. It deals with various »social spaces of refusal« in the local Muslim milieu and in that of »traditional« spirit mediums in which (gendered) visibility was (and is) contested in various and creative ways. It focuses on the »aesthetics of withdrawal«: the various ways and techniques that process the photographic act as well as the photographic image to theatricalize the surface of the image in new ways by veiling, masking, and concealing. In a fragmented historical perspective, Heike Behrend seeks to complement, decenter, and counter the history of photography as it has been told by the West and to narrate another history beginning with preceding local media such as textiles and spirit possession.