ABSTRACT By means of two case studies, this paper demonstrates how customary chiefs in Northeast Congo crafted their power position under colonial indirect rule. The first case discusses chiefs’ role in anioto or leopard-men killings to secure their authority over people, land and resources whilst circumventing colonial control. The second case concerns nebeli, a collective therapy characterised by the distribution of a medicine or charm used to protect, heal and harm in Northeast Congo and South Sudan. These case studies show that indirect rule designed customary chieftaincy too one-sidedly, based on patrilineal succession and land rights. It tried to cut chiefs off from spiritual and coercive power bases such as anioto and nebeli, which were part of local political culture. While colonial authorities framed institutions such as anioto and nebeli as subversive, and expected government-appointed chiefs to renounce them, they were clandestinely used by chiefs to retain their grip on local society whilst fulfilling their state-imposed duties. However, these institutions were not simply used to resist or by-pass colonial control, but also to support it. These historical cases help to gain insight in contemporary chiefs and militia leaders’ continued use of similar coercive, spiritual and remedial means to boast their power.

中文翻译：

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阿尼奥托（Aioto）和内贝里（nebeli）：比利时刚果的地方权力基地和习惯首领的谈判（约1930年至1950年）

摘要通过两个案例研究，本文说明了刚果东北的习惯酋长如何在殖民地间接统治下制定自己的权力地位。第一个案例讨论的是酋长在屠杀动物或豹子方面的作用，以确保他们在控制人，土地和资源方面的权威，同时规避殖民地控制。第二起案件涉及nebeli，这是一种集体疗法，其特征是分发了一种药物或护身符，用于保护刚果民主共和国和南苏丹的南部地区，以治疗和伤害。这些案例研究表明，间接统治基于父系继承和土地权利，过于单方面地设计了习惯酋长制。它试图使酋长们脱离诸如精神病和强制性权力基础，例如动物政治和内贝里，这是当地政治文化的一部分。殖民当局将诸如Anioto和nebeli之类的机构定为颠覆性组织，并期望政府任命的酋长放弃他们，但酋长们秘密地利用它们在履行国家赋予的职责的同时保持对当地社会的控制。但是，这些机构不仅被用来抵抗或绕过殖民地控制，而且还可以用来支持它。这些历史案例有助于了解当代酋长和民兵领导人继续使用类似的强制性，精神性和补救性手段来夸耀自己的力量。而且要支持它。这些历史案例有助于了解当代酋长和民兵领导人继续使用类似的强制性，精神性和补救性手段来夸耀自己的力量。而且要支持它。这些历史案例有助于了解当代酋长和民兵领导人继续使用类似的强制性，精神性和补救性手段来夸耀自己的力量。