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But still, the videos of Nick. I'm just going to do as well. And the media is now being recorded.

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So, David, I'm handing it to you. No, that's a game. Thanks, Danica.

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I hope I can see it. Does say I take control. Should I try and take control?

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Well, let let me try it. Yeah. Okay.

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Take control. Does that mean I can now control it.

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Oh I can. Can I. Well yes.

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Well what can you say. Not at all. I can, I can see you and I can see your slides.

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It's as if we planned it this way. It was very carefully thought through.

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So on that note, let me welcome you all to the seminar.

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And let me welcome Tim Allen today, as you will now.

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I'm sure Tim is a professor of anthropology at the Department of International Development at the NSC.

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He's also the inaugural director of the Ferro's Loungy for Africa, that Tim's carried out long term field research in many African countries,

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particularly in East Africa, and writes prolifically across a range of fields from poverty and development,

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conflict and humanitarianism and emergencies and disease.

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And you will, of course, have encountered his publications, Trial Justice,

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the International Criminal Court and the Lord's Resistance Army and more recently, the Lord's Resistance Army.

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Myth and reality was couldn't than root amongst many other publications.

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Tim's scholarship then has a particular focus on Uganda, and he's along.

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He has a Long-Standing interest in the history of knowledge about those groups of people living on the Sudan Uganda border, like the actually.

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Which brings us to today's talk and to what we originally discussed as a book launch for the winos people.

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The attorney of Uganda, which, as I'm sure he'll go on to explain, is a reprinting of things by the International African Institute.

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And it's lovely to see many of the publications committee here in their classics of African anthropology,

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series of theses and other works by Crop PAETEC and Frank Gerling.

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So without further ado, let me hand over it's Tim who is speaking today to the title.

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Colonial Encounters in Attorney Land and Oxford, The Anthropology of F K, Gerling and Protech.

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You're very welcome. Thank you very much. Thanks very much for asking me.

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Just so I know before I start. How long shall I speak for?

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About an hour. A bit less. Something like that, I guess, when I would be up to an hour.

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We've had fabulous things. OK, super.

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Well, I thought I would talk about these two anthropologists, but also kind of set them in a slightly wider context.

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And as David has mentioned, I worked in this part of Africa for quite a long time.

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I initially was a man. My first experience with this area was working as a teacher.

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In fact, you know, in a school just across the border in what is now South Sudan,

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India, Chile area of South Sudan is my first experience of the journey people.

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This is a part of Africa that has had.

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A horrendous history.

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When I was first working there in the 1980s, it the situation in in in in Uganda had been affected by the whole series of upheavals.

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And in fact, when I went back to try and start writing a page thesis in in the mid 1980s, I had hoped to go and work amongst the attorney people.

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But in the end, because of the security situation on the Ugandan side of the border, had to do my APHC on the Mardie.

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But nevertheless,

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I continued to whenever I could go across on my motorbike into the areas that are red on this map and and visit parts of a churney area.

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And for those of you who are unfamiliar with what happened, the current could, I would say current violence.

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But I mean, it's now it's now abated to a very considerable degree.

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The violence that occurred from the not from the mid to late nineteen eighties

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onwards was associated with President Museveni seising power in Kampala in 1986.

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Now, M7 is folks have been relatively well disciplined while fighting in the south of the country.

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But as they move north and encountered veterans from previous Ugandan armies,

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I think it's fair to say that the discipline of the national resistance movement,

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Liston's army broke down to some extent and atrocities against civilians, as well as the mobilisation of the form of veterans,

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led to a guerrilla war which has persisted in different forms for a very long time.

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Initially, it was a fairly conventional kind of war. But then during 1996,

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something remarkable happened that large numbers of people covered in oil walked towards the

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National Resistance Army installations and often naked singing hymns and throwing rocks,

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which people say turned into grenades. They appeared to be totally terrifying, and many of the 70s, young soldiers ran away.

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Now that movement was led by a woman known as Alice Omar Laquinta, the messenger,

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and she had become possessed by spirits and led them in a crusade against Museveni.

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Eventually, she was her forces were pinned down to these the ginger.

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I remember I was in Ginger at the time and Ugandan army surrounded them and they largely wiped them out,

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though unless unnice Looma the message Laquinta escaped into Kenya.

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However, a relative of hers continued the struggle in the north, and his name was Joseph Kony.

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McNees Lord's Resistance Army has been one of the most persistent terrorist organisations operating in Africa,

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and terrorism seems to be a reasonable term because Coney's forces did truly,

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astonishingly awful things to people to create the maximum terrain effects.

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For many, many years, these appalling upheavals in northern Uganda went largely unnoticed by most people.

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It was very difficult to get anybody to take any interest in it.

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Of course, because President Museveni of Uganda became something of a darling of the international aid world.

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70S government was the first government to receive large scale debt cancellation from the World Bank.

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The United Kingdom,

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the United States poured aid resources into Uganda and so the conflict in the north was largely out of the gaze of the international community.

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Though some of us who went there from time to time were deeply shocked to see what was occurring.

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Things began to change when Jan Egeland visited the region in November 2003 and was astonished by what he saw.

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He described it as a moral outrage, and that scrutiny from an undersecretary undersecretary general of the United Nations began to change things.

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A group of American graduates visited the area a very young time and made a rather sensational film called Invisible Children.

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In a follow up film some years later called Kony 2012, which has had a massive impact,

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had a massive impact, increasing interest in this region and what was going on.

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I mean, much of what they presented in the film was highly inaccurate, but nevertheless,

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it was one of the most successful campaigns and advocacy campaigns ever launched.

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Still, it's still incredible to think of the effect that that film had to millions of people who became mobilised, particularly in the United States.

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And what they were describing was the situation that it emerged in northern Uganda as a

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consequence of the LRAD attacks and of the Ugandan government's anti insurgency operations.

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This is a photograph taken in 2004. I think it was of children coming into Gulu town at night to try to escape abduction by the NRA.

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Vast numbers of them would sleep in the porches of the houses or in the Mission Hospital that show most of the

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population was herded into internal displacement camps and then returning to these places and spending time there.

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From 2004, these places that had lived in the 1980s and early 90s, it was it was a really quite harrowing experience for me personally.

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I could remember living in a Jody villages and in the church, children would come and jump up,

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jump all over me when I was riding my field notes and say, what are you doing while you're sitting still in the video?

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This is a very sad and dynamic society where people don't sit quietly.

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It's a very social society. And to see people herded into the settlements at the peak,

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probably close to two million people herded into these kinds of settlements with a with a truly disturbing thing to see.

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I mean, those counts were so closely packed when there was a fire.

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You had a situation like this in huge numbers of people burned to death in their in their houses.

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There was almost no sanitation. Mr. Awesome pit latrines. There were pit trains at this particular camp.

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But whenever it rained, it overflowed near the pigs here eating human excrement.

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This is a camp that I visited in 2004, MSF at work there.

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At that time, it found a crude mortality rate of 10 per 10000 per day.

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I mean, that's that's truly amazing when you think of it.

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That's the kind of rate of the kind of mortality rate you'd expect to see in a very serious famine situation.

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Now, these eight age at these camps were supplied by aid agencies, in fact,

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initially the cancer to some extent been constructed with support from international aid agencies

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because the aid agencies wanted to provide food near people's homes rather than in the towns.

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And so people were forced out of the towns, into places near their rural homes.

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But then when they were there, forced into these displacement camps, food was distributed like this.

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And then at night time, the NRA would come in to collect their share.

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And for a young man like this one in the middle here name is Sunday, quite a well-known figure eventually.

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This photograph taken soon after he was abducted from his home by the Lord's Resistance Army and given his first automatic rifle,

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eventually moving up the ranks in the NRA to become a captain in the sun.

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Like many others who were taken from those camps where life was truly horrific,

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the bush was a place of fear and a place where moral norms were turned upside down.

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But also a place of opportunity. And thousands of young people were taken by the NRA, many of them never to be seen again.

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Something like 30000 children have eventually returned.

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And for a young man like that. Being in the NRA, unlike being in the camps, made it possible to get married and have a family.

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Mean marriage was marriage by capture. These women were also adopted and given to commanders.

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They were. I think we would have to say. Right. According to.

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Normal criteria. But marriage by capture is something that has existed for a long time in this region.

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And it's striking that some of the women who were taken by no means all, of course,

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embraced life with the NRA and still talk about it with a considerable degree.

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Ultimate soldier. But one shouldn't underestimate in any way how horrific NRA attacks were.

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This is a picture of the NRA at the time, Hillary combattants at the time of the peace negotiations.

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And I made a small window that I went and I won't blow it up.

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That's one of the last LRR attacks back at camp in May 2004,

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where the NRA took 20 women with their babies on their back out of the camp, lined them in the grass,

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line them up in the grass and smashed their brains in to create terror and to force people to remain in the camps and to to sustain

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the levels of insecurity that went on pretty much consistently until around 2006 when the NRA was drawn into peace negotiations.

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Here's one of the children returning from the NRA being invited to draw pictures of the attacks that she was involved in.

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Now, partly because of all the interest from the United Nations and UNHCR and NGOs from the from 2004 onwards, 2003, 2004.

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Suddenly, there was all sorts of interest in how this terrible situation could be could be dealt with.

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Trying to negotiate with the NRA seemed extremely difficult. But many activists, many Jolie activists, but particularly many international NGOs,

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became very interested in the possibility of a Scholey ways of healing or actually ways of reconciling populations.

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And one particular ritual became a focus of considerable attention not to put the drinking of a bitter root,

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eating of a love of a sheep together so that the victims and the perpetrators would come to some sort of reconciliation.

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Now I'm showing you this picture to give you an idea of what this was like in 2004, 2005, when aid agencies were focussed on these issues.

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And I've written at length on a charity rituals and how they were co-opted into these processes

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and what the rituals actually meant and what international agencies thought they might mean.

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But I'm showing you this because in trying to come to terms with what has happened in northern Uganda,

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there's been a huge amount of emphasis on some kind of more positive path,

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some kind of peaceful existence in the past before all these upheavals occurred and a considerable degree of romanticisation.

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And if you like, intervention of tradition with aid agency funding.

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The Paramount chief of the charity was established for the first time and a council of roady anointed ritual chiefs and lieutenants were made to

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create some sort of system whereby a charity people could become involved in some sort of reconciliation process built upon ideas from the past.

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One of the things that was very striking about this, as an anthropologist who'd worked on this area for a long time,

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was the degree to which that passed bore almost no relationship to the world that I'd observed in the 1980s,

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but also didn't draw upon any of the existing literature. It was almost as though that literature didn't exist at the time this photograph was taken.

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There was a project going on being funded through the Catholic Church, actually based at one of the missions in Gulu area in northern Uganda.

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Now, the big missions and the people who were working there were collecting Chota rituals so that they could be

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codified into some kind of booklet on a Toli customs that might become part of Anatoliy reconciliation process.

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And they were completely unaware that Father Crap's Alora had been based at this site at,

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say, mission in the 1940s and 50s and had written a three book volume book called The World,

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which dealt with of these people in one volume book, which actually you wrote about all these rituals as they were at that time.

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It was complete that the people working them, including research, it's turning up or working at this time,

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seemed to have no awareness at all that there had been any previous research done in this part of Uganda.

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And so that takes us back in time. Frank Gerling wrote an ethnography of the actually people based upon fieldwork in the late 1940s.

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Book was published rather bizarrely. It was eventually published by Her Majesty's stationery office.

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I didn't find anybody in northern Uganda and the only in E.coli in northern Uganda who was aware of that book.

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And even some of the researchers who visited it seemed completely oblivious to it.

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When I mentioned it to them, some of them, particularly some of the some of some of those coming from the United States,

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were a bit upset that there was this previous ethnography that perhaps they

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ought to have read before they'd come out to start doing their own fieldwork.

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One of the problems with the HIMSS, the Hamas is basically off its version of the book, it is actually quite hard to read.

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The print is very small, but it is quite intriguing.

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It was quite intriguing to me why Frank Golding's book had been printed in such a strange way,

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but also was so, so poorly distributed, so few people had ever seen it also.

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But I asked Peter Worthley about it some years ago and asked me if he'd knew if he'd done Frank Gerling when he was a Cambridge.

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He said yes, he knew Frank very well. And he told me that that Frank had been persecuted because of his political views.

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And so I became rather interested in what had happened to Frank Girdling and why his book had been set to one side.

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I didn't have a chance to actually speak to him on the telephone. Not so long before he died.

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But by that point, he was maybe a little bit confused about what had happened.

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And also perhaps his memories of northern Uganda had become well poisoned by experience that had occurred subsequently.

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But here's a picture of Frank Gerling. At the time when he went to northern Uganda, Gerling had been a activist in the 1930s and had.

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Spanish Civil War as a Marxist.

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So that was that was the underlying history to his problems.

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He was a veteran of the Spanish Civil War when when the Second World War broke out and the Second World War, he was in the Indian army.

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And that history made him rather different to other British anthropologists who went out to Africa after the Second World War.

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After the Second World War, he, like many others, many other demobilised soldiers, studied a degree.

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That's where he met Peter Worthley and Jack Goodey there on the left.

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And he he did a degree at Cambridge in anthropology and he is interested.

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It was interesting talking to Peter Worthley about it before he died.

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And he remembered Frank very well, not least because Frank was married to Elizabeth.

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They had marriage in the 1930s and Elizabeth had also been involved in the Spanish Civil War.

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In fact,

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they had a bit of a bomb that almost killed them when they were hiding under a table when they were being bombed by Saddam it and in his planes.

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So this rather interesting history in the military with an important aspect of Gerling relationships with others who had recently been demobilised.

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But Gerling with a bit set apart from the others. I mean, Peter was he said that he seemed to be maturer partly because he was married.

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But he did also say that Gerling was rather good at playing with the artefacts in the ethnography

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museum and he would take the spears' out into the quadrangle and hold them over the top of the wall.

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Fortunately, not killing any cyclist on the other side.

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Gerling Then when he was at Cambridge, he he was pretty disparaging about the experience he'd had at Cambridge.

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But he said that there was one something that Peter Worthley said as well.

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There one particular lecturer who was really astonishingly good compared with all the others.

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And that was Evans-Pritchard who visited from Oxford.

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And so when Gerling graduated, he applied to do a doctoral dissertation with Evans-Pritchard in Oxford,

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and Evans-Pritchard was his pigsties supervisor.

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So Gerling then was one of the first postgraduates funded by the Colonial Sexual Science Research Council in nineteen forty seven.

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And he, after some discussion with Evans-Pritchard and with with Max Gluckman, actually he decided to focus on the actually people of northern Uganda.

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They arrived in northern Uganda in the late 1940s and he actually arrived in 48 and Elizabeth joined him some months later.

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This is a picture of northern Uganda. Good. Good that at that time.

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Well, of course, it was the basis of the protectorate administration in that part of the country.

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One of the qualities of Gerling work, which sets it apart from others who were writing at that time,

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was that he was very focussed on social changes going on.

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I mean, as a as a Marxist, he was very interested in history,

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very interested in trying to understand the past of this region in relation to what he was observing in the present,

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but also commenting on the changes that were occurring in this kind of late period of protect to rule.

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So the photographs, for example, in his book present people wearing European clothes,

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and he comments on the effects of education and the the changing nature of a child in society.

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In fact, in some ways, it's his thesis is as much sociological as it is anthropological.

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And he collected a huge amount of statistical data, which is presented in the thesis and was eventually reprinted in in in the book.

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He also has in the thesis a considerable amount of historical discussion.

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He was sceptical about oral history,

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but very interested in seeing how oral historians wrote about the past in relation to what he could find out from other sources.

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So the thesis.

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It's a little bit like some of the UN, unlike some of the others that were produced at the time, in that it has a strong historical focus.

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It has lots of statistics in it and it focuses on processes of change.

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But Gerling got into problems in Uganda.

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He had met Ramakrishna McCredie when he was at Cambridge and he invited his Indian friend to come to visit him in northern Uganda.

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I think the the prospect of an Indian Marxist with Gerling travelling around all over northern

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Uganda potentially stirring up trouble was a bit too much for the protectorate authorities,

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although they didn't speak to him openly about it.

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It appears that m i five or post people does become M I six became involved in in observing his activities.

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And after some 10 months of being in northern Uganda, Gerling was basically expelled.

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And so his thesis probably reason perhaps why he has so much history in his thesis.

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And he draws on all the other sources that he can find that was was constrained by the amount of fieldwork that he could do.

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And this relationship with Ramakrishna remained pretty close.

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Tim, you have muted yourself. Sorry, Tim, your muted so began to hear you.

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You have to unmuted a set of. Nobody can tell you.

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One sec. I'm trying to on my own to. I count on you to read, you'll have to you'll have to do it.

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Yes. No, nobody can hear. You should be at the top right of your team.

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The mute thing is next to the lead button, next to the Cher. There's a there's a mike saying that you need to press.

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He's actually gone off line. I guess I guess we just wait for them to be the.

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I can still see that you're there, Tim. It's just that your your muted perhaps Helen has a.

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An answer to this particular photo. But the problem might be the screen sharing.

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Preventing him from seeing. The mute button.

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So if you exit the screen chair, it might be possible. I'll take control back of the presentation.

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Does that helped him? Interesting.

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I'm not unable to. I'm not able to meet him. Unfortunate, I think it might be nice to go out and in again.

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To do that, Tim. I think that that might be the best option for you to leave and then rejoin, just as you did previously.

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By clicking on the meeting in the app. David, you might want to stop sharing.

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Because you might need to restart sharing comes back. OK.

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Letterman, my back. Yes, we can hear.

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We can hear you. Yeah. And I thought, oh, my thing.

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It had nothing about muting or anything. No, we're sorry.

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Yeah. So it wasn't what that was. All right. You're still able to control the presentation.

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Let me see if Troll's takes control then.

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Yeah, go ahead. Thanks, guys. All right. Just wait.

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Where are we time wise? Okay. All right. So I go on till about. I don't know how long.

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How much longer she'll let me be. We've got lots of delays in all this, but mean like and we all want to really hear about the tech as well.

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All right. I'm going to call very soon. Yes. OK. OK.

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All right. So let me let me let me try to move over Gerling of it a bit quicker now.

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So Ramakrishna remain friends with Gerling after he went back to the U.K., but he too had lots of problems.

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In in Britain I'm one of the things is that Teddy bear in mind is that at the

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time when Gerling and Ramakrishna were at Cambridge in the nineteen forties,

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the Cold War hadn't really begun. But by the time Gerling went out to Uganda, it had begun in earnest.

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And during the 1950s, needed for them to get jobs in anthropology departments.

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Eventually, Gary was able to complete his thesis.

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But he felt that it was largely kind of constrained by the conditions in which he was working,

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and his relationship with Evans-Pritchard became quite tense.

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So there Evans-Pritchard did in the end, support him to complete his thesis.

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Later on, though, Gerling, reflecting back at that time, talked about the way that he got a job in the sociology department in the end.

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He talks about how unhappy he was with the publication, partly because the colonial office demanded edits and not to publish certain sections.

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But we'll see. And he'd come to view the kind of functionalism which he associated with it as being a kind of not an aspect of colonial relationships.

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And so he became a sort of he became interested in Marxist anthropology, but was primarily focussed on sort of sociological work,

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mainly in the U.K. in his later in his later life became an student activist.

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Let me push on here. Is it working? Yeah.

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OK, so just give some examples of what was taken out of his book.

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Getting describes a centralised and all powerful British administration.

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He describes the social life of the district officer. He talks about this golf course in Gulu town, the swimming baths.

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And he talks about the club where his Indian friend wasn't really supposed to go.

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And, you know, he talks about the kind of beauty of racism that he encountered amongst most of the British administrators at the time.

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Some of you who had quite absurd ideas about African mentalities.

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It also makes the point that the most of the British administrators he came across very much like the Scholey,

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who were not educated and were not wearing clothes because they say they didn't like half civilised Africa.

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So they're quite strong criticism. So you can kind of see why the colonial office wanted them, wanted them taken out of the theist faces.

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I'll skip over this,

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and Gerling in the 70s was writing about how to cut the anthropology that was taught in art that seemed so out of sync with the politics,

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the political realities of the time and what's happened subsequently. And, you know, writing in the 70s, he talks about how many.

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So apologists have become involved in the revolutionary standpoint.

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I don't know how many, but, you know, it's a he was writing it at a moment when he thought that that was the way things were moving.

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He he, um, he had a long life, of course. And he was aware of what happened in the CHIRLA area after his his visit.

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But he he he never really re-engage with his work on the H.O. Lee.

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I think those of you who have a chance to read the book would be really surprised, actually, at how good it is.

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And when you compare it to other studies from that period,

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from looking at Middleton and Saddle's work, I think it you know, it has stood the test of time.

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It is a his. His thesis was written at a particular moment.

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But even at that time, he was breaking down the boundaries of the anthropological present and was trying to sort of move

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to a different way of thinking about the colonial experiences in in in in in Africa at the time.

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So I do hope people do have a chance to have a look at it and use its newly published form.

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It's much more readable than in its earlier form and the bits that were taken out by the colonial office.

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I put that in. But let me now move to this. Now I'm going to do something really problematic.

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I will may be problematic. I don't know. I'm going to try and play this YouTube clip.

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Will that be possible? Let's see. Maybe that's pushing everything to the two for.

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No, not working, is it? OK, so I was going to pay you a YouTube clip of the bear for the birth of cranes in England in 1956.

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Fifty. So the barefoot cranes in Uganda visited England in 1956 and played a series of games.

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Their first one was against Watford. If I think it was and they lost 10, 11 and they played bare feet in that game in the march.

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So it's hardly surprising that they lost. But they got better.

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They arrived on the twenty third of August and they left on the 5th of October after playing eleven games.

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Almost all the players played barefoot except when it got really muddy.

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And as I say, they did get better. And on the twenty sixth of September, they defeated the United Kingdom Olympic football team.

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They also be lead, actually. So they're a famous football team.

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And I interviewed the last surviving member of them a couple of years ago.

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They also had a member who member of the team who by September had absconded.

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He didn't play in that match and his name was a coal attack.

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A cop attack had been at school at the time when Gerling was writing his thesis in the

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at the end of the nineteen forties early and they began to nineteen nineteen fifties.

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And he did read Gerling stiches when he was in Oxford.

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He was a school teacher. He hadn't done a degree, but he was a very good footballer and a very good dancer.

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And he got a job. He got a job teaching in a school, but he also played football and he was in that football team that came to England in 1956.

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Once he got to England, he looked for ways of going back to university.

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And he managed to talk his way into a postgraduate course in Bristol.

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He was actually taught by Wendy James's dad. And from that position, he managed to talk his way into a law degree in Aberystwyth.

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The court said he he studied law because Milton Botha, the first head of state in Uganda who'd actually been at school with him,

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had studied law and he wanted to show ability that anybody could do it.

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And so he went to Aberystwyth and studied law. And then he worked for a while at the in The Hague at the International Court of Justice,

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but decided it wasn't for him and that he wanted to study anthropology.

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Already by that time, he was beginning to publish poetry and he'd written well,

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I went back Halloween Otey actually language version of what later became Song of Luigino,

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but he turned up in Oxford and and and wrote about the customs of the HlV people for his to his village.

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This is a picture of dancers at Gulu in actually at the place that Evans-Pritchard at the time,

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a cop attack nearby where a cop attack, copycat ran cultural events when he became very involved in these sorts of processes.

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And later in life, after he left Oxford, he actually became head of the Ugandan Cultural Centre in Kampala.

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While he was Oxford, he was writing some of Luigino and it was eventually published in English and it had a huge impact.

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I mean, it was a book that a poet may still is one of the most important pieces of Africa.

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Creative writing is rather scathing about education in Luigino, an African woman,

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USIE explaining how her husband appears to have been effectively castrated by his education.

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And he's rather scathing about the effects of education, perhaps reflecting on some of his experiences in Oxford.

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But he's also scathing about what happened with respect to independence.

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And some of the latter parts of the poem become almost apocalyptic in their ways of describing the betrayal of independence,

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the betrayal of who he was at various points in the in the poem describes doesn't say their names,

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but describes certain individuals, one of whom was actually Idi Amin.

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The dangerous army commander, which is one of the reasons why he had to effectively become an exile from from from Uganda.

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Idi Amin tried to kill him more than once. But a court is also well-known for his in certain circles, for his essays, for his.

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His critical essays, his books, his non poetry bullets have become quite difficult to get hold of.

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These are perhaps the two best known of his longer writings, the religion of the central low world and the African regions and Western scholarship,

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both of which are associated with his studying of anthropology in Oxford and also his views about the experience of of of

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having encountered analysis of of religions from anthropologists in in the United Kingdom in the in the nineteen sixties,

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fifties and sixties, when when those books were published, Dayton Sato referred to the religion at the Central Low.

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In this way, he said. Here is the beginning of the presentation of African culture by Africans for Africans as well as for the

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world of foreign scholarship without apology or dissimulation for which we have been waiting so long.

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An album is really writing about African region. Western Scholarship said he surely is Africans indignation at its most eloquent in in that book.

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A cottage is pretty scathing about anthropology. He actually ask, is there a place for social anthropology in an African university?

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In my opinion. The answer is no. The Department of Social Anthropology and African Universities.

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What campaigning grounds for Western art, topologies, African universities can ill afford to maintain these bases.

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Africans have no interest in and cannot indulge in perpetuating the myth of the primitive.

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So in many ways, African religion in Western scholarship is an assault on anthropology and also on

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the way in which Christian theor theologians have tried to co-opt African values,

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African ways of thinking about religion into kind of neo Christian or proto Christian ways of thinking.

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I also want to mention this other piece, that essay that a court wrote.

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He actually wrote this in nineteen sixty four.

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But it's been republished in different places subsequently, and it is also contained in this republication of a cartoon.

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And I'm going to work this essay on a charity, Love.

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And I mentioned this because this essay highlights the fact that marriage by capture is a possibility.

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And there are parts of this book that could be read in some ways as justifying what could be understood as as in forced sexual contact.

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It's quite a troubling essay in all sorts of ways and well worth reading,

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but quite relevant in terms of some of the debates that have occurred with respect to the Lord's Resistance Army.

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When a cop was studying in Oxford, he was actually supervised by Godfrey Lenhart.

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Not Evans-Pritchard. Evans-Pritchard was, in fact the examiner of his office, DFL users.

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I think one of the things it's worth noting is that that his work on sexuality probably also had some effect on Evans-Pritchard,

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particularly in the later part of his life. This is a cop reflecting back on that period towards the end of his own life.

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He says that in, too, he used to go out drinking with EPM with Dilan Hearts.

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And they also had quite a lot of fun together often. They're often seen in Oxford pubs.

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And Evans-Pritchard told him that when he would when he was working amongst English

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speaking Shilluk shops because similar sort of similar language to the only people.

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He said that he would he would go to the dances and he would follow the lovers to see what happened.

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And on one occasion, he was he was caught and and beaten up.

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And I think if, you know, if a cop was perhaps more influenced by Evans-Pritchard than Hild than he lets on,

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because I think that one can see Evans-Pritchard influence in African religions and Western scholarship.

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It's probably also true that Evans-Pritchard was a bit influenced by a cult,

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and particularly Evans-Pritchard is later essays on the Sunday, which have a great deal of explicit discussion of of sick sex in them.

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But of course,

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experiences in Oxford were troubling in that he found it very difficult to cope with the language that people would use to describe Africans,

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particularly the reference to Africans being primitive.

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He objected to the way that Godfrey Leonhart and Evans-Pritchard described describe African cosmology.

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He had a very different view and although he did completed his Billington and that was past his D, Phil was actually,

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quite astonishingly, actually failed in his initial examiners were the linguist Toca and and Evans-Pritchard.

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And the examiners report say that they they didn't like his spelling.

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They didn't like his map. And they didn't like his title.

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What a court had written in his thesis was at the beginning,

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but he said that he didn't want to use the term totally in the thesis because

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he felt like the categorisation of the attorney was a colonial introduction.

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Wasn't wasn't something that had come from the people themselves, was probably associated with Chobe.

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The word for black probably came from the discussions with translators from southern Uganda who were lighter skinned in the early colonial period.

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And so he objected to using these tribal labels and he referred to the JoPa wealthy people, as well as being a collective group.

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And so that's why he uses the term, the religion of the central word rather than the attorney.

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But the examiners felt like he was not being clear about which bits in his thesis was really ethnographic work that he'd observed,

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which were his opinion, his analysis of his interpretation, and which were to some extent Mazzarelli fictitious,

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but were an amalgam, an amalgamation of his growing up experiences.

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And so they were they were wanting him to be clearer about the ethnographic process and how he had come to know what he described.

385
00:50:19,820 --> 00:50:27,230
And also, they objected to the way in which he amalgamated all these different examples that he can edit.

386
00:50:27,230 --> 00:50:34,670
He included in the thesis under this idea that the people of the world knwo.

387
00:50:34,670 --> 00:50:39,080
So they referred it and asked for some changes. He was examined.

388
00:50:39,080 --> 00:50:45,290
The gain of second examination occurred in 1970 was the year to Evans-Pritchard retired.

389
00:50:45,290 --> 00:50:51,230
And so he was replaced by by Jim Buxton's.

390
00:50:51,230 --> 00:50:58,180
And the second examiners felt that. The map was rubbish laden, like his map.

391
00:50:58,180 --> 00:51:02,950
They still said, well, they don't really like a title. And they referred it to gain.

392
00:51:02,950 --> 00:51:10,240
They referred the thesis again. But then the university didn't allow him the right to resubmit it for the third time.

393
00:51:10,240 --> 00:51:21,820
So, in effect, he was then failed. And so Oxford actually managed to fail the thesis of perhaps Africa's most important part.

394
00:51:21,820 --> 00:51:29,580
That thesis is sitting on the library shelf in the anthropology library in Oxford.

395
00:51:29,580 --> 00:51:39,100
I was rather surprised to find it there when I was looking for girliest thesis and finding the bits that are being cut by the colonial office.

396
00:51:39,100 --> 00:51:46,930
It was sitting on the shelf as though it had passed. But it turns out that it's the failed thesis sitting on the library shelf.

397
00:51:46,930 --> 00:51:57,170
Detect, however, is basically the same as the religion to the Central World, which published the following year.

398
00:51:57,170 --> 00:52:04,260
But these are in town in East Africa. So let me.

399
00:52:04,260 --> 00:52:15,450
To some of these points to an end. Now to the war in northern Uganda has has abated.

400
00:52:15,450 --> 00:52:24,310
This is a picture of Joseph Kony during the peace negotiations in 2006 when we're working in northern Uganda.

401
00:52:24,310 --> 00:52:33,990
What my research team was contacted by members of the NRA and peace negotiations occurred the following year.

402
00:52:33,990 --> 00:52:39,540
And the NRA has activities in northern Uganda have basically ended from that point.

403
00:52:39,540 --> 00:52:44,630
2006 onwards and moved to other parts of Central Africa.

404
00:52:44,630 --> 00:52:49,500
His Kony, again, in the peace negotiations, but negotiations failed.

405
00:52:49,500 --> 00:52:58,560
And the Kony still at large. And the NRA is still operational in parts of South Sudan and northern Uganda and northern

406
00:52:58,560 --> 00:53:08,370
not so parts of South Sudan and eastern eastern DRC and Central African Republic.

407
00:53:08,370 --> 00:53:14,100
I've already mentioned how there's been this obsession with tradition in northern Uganda at the moment.

408
00:53:14,100 --> 00:53:26,280
This is a matter of ritual and the fact that these books, Barcott, Protech, PopTech and frankly are not available does seem to be a real problem.

409
00:53:26,280 --> 00:53:35,400
I was discussing with people in a good university and they were completely unaware that these texts existed.

410
00:53:35,400 --> 00:53:45,540
And so it's very important to try to make them available so they could be used in the region to discuss the present situation.

411
00:53:45,540 --> 00:53:50,940
Of course, some of this campaigning in northern Uganda has been focussed on the International Criminal Court.

412
00:53:50,940 --> 00:54:01,230
Here's the first prosecutor of the International Criminal Court. Campeau part of a campaign against him in Sudan at a time when an issue,

413
00:54:01,230 --> 00:54:11,550
a warrant was issued for the president of Sudan and lots of antipathy towards the ICC amongst some groups in in northern Uganda,

414
00:54:11,550 --> 00:54:17,130
which is part of the reason why I got drawn into the prosecution process.

415
00:54:17,130 --> 00:54:26,670
And I suppose you are thinking about these kind of colonial encounters in Oxford in the late protectorate era and the cop attacks,

416
00:54:26,670 --> 00:54:31,650
experiences and Gerling experiences, too.

417
00:54:31,650 --> 00:54:42,810
I suppose one might raise the question, why was a British white British academic asked to be the so called expert witness

418
00:54:42,810 --> 00:54:48,910
at the beginning of the trial of Dominic Home when the LRAD commander at the ICC?

419
00:54:48,910 --> 00:54:57,000
It would have been a bit strange, I think, if at the Milosevich trial they'd asked Grace A from Tulane University.

420
00:54:57,000 --> 00:55:07,050
So I thought quite troubled about it at the time. I did it partly because, well, because I was encouraged to do so by by some Ugandan friends.

421
00:55:07,050 --> 00:55:12,840
And I offered I after the I was at trial, I was on TV in Uganda.

422
00:55:12,840 --> 00:55:23,520
I went back to go into Uganda and met with people in the north, people involved in in in in the in the campaigning against the ICC,

423
00:55:23,520 --> 00:55:34,820
as well as those who who felt like it was potentially a good idea. And there was quite a lot of discussion about why I would be drawn into that role.

424
00:55:34,820 --> 00:55:40,440
And I suppose it does it does raise the kind of the legacy of the kind of colonial encounters.

425
00:55:40,440 --> 00:55:46,080
But as I said to people in there, well, who who else would have done it?

426
00:55:46,080 --> 00:55:50,900
Because, of course, if a Ugandan had done it, they would have been accused of power,

427
00:55:50,900 --> 00:55:58,650
but in all sorts of ways by the by mid 70s government or by relatives of people involved in the right.

428
00:55:58,650 --> 00:56:04,290
So it was a sort of a way of getting the trial going anyway.

429
00:56:04,290 --> 00:56:09,900
People might have some observations about that and what's happened in, well, north in northern Uganda now.

430
00:56:09,900 --> 00:56:13,660
Well, that this is it is the old clubhouse the Gerling described.

431
00:56:13,660 --> 00:56:18,900
It used to be the place where Europeans went. And Africans are not allowed to go.

432
00:56:18,900 --> 00:56:24,210
We're not allowed to go. It's now the the Guru Cultural Centre.

433
00:56:24,210 --> 00:56:34,020
Here's the old colonial tennis court. The Gerling described is next to a nutri which is behind those fencing at the end.

434
00:56:34,020 --> 00:56:42,330
It's kind of fallen into decay, obviously, but they've kept to almost like a kind of a a relic of the old protectorate period.

435
00:56:42,330 --> 00:56:46,740
And so it's still sitting there and they they cut the grass on it, making little bits.

436
00:56:46,740 --> 00:56:54,720
No one actually plays tennis anymore. And here's a picture of a cop ATEX picture of a cop attack on the wall.

437
00:56:54,720 --> 00:57:03,900
One of the great teacherly heroes for his poetry, but his S.A.C. demographic demographic.

438
00:57:03,900 --> 00:57:14,160
A largely unknown and here's a performance that occurred at the time when we were discussing these books.

439
00:57:14,160 --> 00:57:20,390
These worked by Gerling and and a cop attack and we had a performance of some of Luigino.

440
00:57:20,390 --> 00:57:24,170
Bye bye. Bye bye.

441
00:57:24,170 --> 00:57:35,560
Bye bye. Ugandan artists and his young woman acting out the role of Luigino and Cailloux itself has become a very different place since the war.

442
00:57:35,560 --> 00:57:39,660
There's now a coffee shop where you can get a cup of chinos, even a supermarket.

443
00:57:39,660 --> 00:57:44,160
It's almost like all these things have been forgotten about.

444
00:57:44,160 --> 00:57:49,620
Lots of visitors from the United States, partly as a consequence of the Invisible Children campaigns,

445
00:57:49,620 --> 00:57:53,100
looking for them, looking for the Invisible Children. We're not very invisible.

446
00:57:53,100 --> 00:57:58,530
Most of the time, tech here being celebrated at MacQuarrie in 2016,

447
00:57:58,530 --> 00:58:09,110
50 years after the publication of some of Luigino translated finally into Uganda, the language of southern Uganda.

448
00:58:09,110 --> 00:58:18,060
And this is the book which was mentioned at the beginning where I've been able to persuade a publisher that need to do to do it to publish.

449
00:58:18,060 --> 00:58:27,570
Frank Serling's actually if Uganda, including the censored passages and the book also includes a copy tech completion of the central loo,

450
00:58:27,570 --> 00:58:33,390
which is basically he's failed to fill African religion to Western scholarship.

451
00:58:33,390 --> 00:58:39,030
His essay showed love and African aesthetics.

452
00:58:39,030 --> 00:58:47,430
One thing I said about it showed me love essay was that it has been quite important in the discussions with the International Criminal Court.

453
00:58:47,430 --> 00:58:56,100
The ICC would felt that it would be very difficult to secure a conviction for rape.

454
00:58:56,100 --> 00:59:04,980
And so there was the prospect of Dominic Ongwen not being tried for rape.

455
00:59:04,980 --> 00:59:22,710
And the argument was that it was hard to show that the women who had been given to him as an ally or a commander understood their experience as rape,

456
00:59:22,710 --> 00:59:35,760
partly because of this idea of marriage by capture. Also that many of those women who were given to when referred to him as their husband.

457
00:59:35,760 --> 00:59:44,880
And in fact, one very controversial thing that's occurred is that when has been given conjugal rights,

458
00:59:44,880 --> 00:59:55,470
while he's been imprisoned in The Hague and one of the women who was given to him while he was in the bush fighting with the LRAD,

459
00:59:55,470 --> 01:00:06,390
was flown out from Ganda and spent time with him in prison in The Hague, and she has now had a baby since she returned to Uganda.

460
01:00:06,390 --> 01:00:18,260
So he's created some quite serious issues about how rape is understood in international criminal law and how it's applied in this case.

461
01:00:18,260 --> 01:00:27,030
And so one of the one of the interventions that I've been involved in and and some of my students have been involved in,

462
01:00:27,030 --> 01:00:36,480
it's been trying to introduce the possible using using this earlier work on actually and also a more recent

463
01:00:36,480 --> 01:00:49,350
field work to to show how ideas of consent are indicated by attorney women and to make a case for rape.

464
01:00:49,350 --> 01:00:53,370
So we don't yet know whether or not we are not yet heard the verdict.

465
01:00:53,370 --> 01:00:58,680
We're going to hear it in the next few weeks, I think. But the case for rape was made.

466
01:00:58,680 --> 01:01:03,710
And although that draws upon a court, the tax attorney now.

467
01:01:03,710 --> 01:01:12,030
After an article in important ways and thinking about how consent occurs.

468
01:01:12,030 --> 01:01:18,840
We've also been able to draw on other work by court and others to be able to share how consent is allocated.

469
01:01:18,840 --> 01:01:21,240
So that's a situation that's ongoing.

470
01:01:21,240 --> 01:01:29,820
Anyway, that's the book and that's the cover there, which is by one of our artist in residence at the Tourist Lounge Centre of Africa.

471
01:01:29,820 --> 01:01:38,120
Thanks very much. That's it. Think there's an estimated.

472
01:01:38,120 --> 01:01:38,752
Thanks.