are particular about concealing the pudenda, whereas the men are ostentatiously naked. The Baganda hold nudity in the male to be such an abhorrent thing that for centuries they have referred with scorn and disgust to the Nile Negroes as the 'naked people.' Male nudity extends northwest to within some 200 miles of Khartum, or, in fact, wherever the Nile Negroes of the Dinka-Acholi stock inhabit the country." (Sir H. H. Johnston, Uganda Protectorate, vol. ii, pp. 669–672.)
Among the Nilotic Ja-luo, Johnston states that "unmarried men go naked. Married men who have children wear a small piece of goat skin, which, though quite inadequate for purposes of decency, is, nevertheless, a very important thing in etiquette, for a married man with a child must on no account call on his mother-in-law without wearing this piece of goat's skin. To call on her in a state of absolute nudity would be regarded as a serious insult, only to be atoned for by the payment of goats. Even if under the new dispensation he wears European trousers, he must have a piece of goat's skin underneath. Married women wear a tail of strings behind." It is very bad manners for a woman to serve food to her husband without putting on this tail. (Sir H. H. Johnston, Uganda Protectorate, vol. ii, p. 781.)
Mrs. French-Sheldon remarks that the Masai and other East African tribes, with regard to menstruation, "observe the greatest delicacy, and are more than modest." (Journal of the Anthropological Institute, 1894, p. 383.)
At the same time the Masai, among whom the penis is of enormous size, consider it disreputable to conceal that member, and in the highest degree reputable to display it, even ostentatiously. (Sir H. H. Johnston, Kilima-njaro Expedition, p. 413.)
Among the African Dinka, who are scrupulously clean and delicate (smearing themselves with burnt cows' dung, and washing themselves daily with cows' urine), and are exquisite cooks, reaching in many respects a higher stage of civilization, in Schweinfurth's opinion, than is elsewhere attained in Africa, only the women wear aprons. The neighboring tribes of the red soil—Bongo, Mittoo, Niam-Niam, etc.—are called "women" by the Dinka, because among these tribes the men wear an apron, while the women obstinately refuse to wear any clothes whatsoever of skin or stuff, going into the woods every day, however, to get a supple bough for a girdle, with, perhaps, a bundle of fine grass. (Schweinfurth, Heart of Africa, vol. i, pp. 152, etc.)
Lombroso and Carrara, examining some Dinka negroes brought from the White Nile, remark: "As to their psychology, what struck us first was the exaggeration of their modesty; not in a single case would the men allow us to examine their genital organs or the women their breasts; we examined the tattoo-marks on the chest of one of the women, and she remained sad and irritable for two days afterward." They add that in sexual and all other respects these people are highly moral. (Lombroso and Carrara, Archivio di Psichiatria, 1896, vol. xvii, fasc. 4.)
"The negro is very rarely knowingly indecent or addicted to lubricity," says Sir H. H. Johnston. "In this land of nudity, which I have known for seven years, I do not remember once having seen an indecent gesture on the part of either man or woman, and only very rarely (and that not among unspoiled savages) in the case of that most shameless member of the community—the little boy." He adds that the native dances are only an apparent exception, being serious in character, though indecent to our eyes, almost constituting a religious ceremony. The only really indecent dance indigenous to Central Africa "is one which originally represented the act of coition, but it is so altered to a stereotyped formula that its exact purport is not obvious until explained somewhat shyly by the natives. … It may safely be asserted that the negro race in Central Africa is much more truly modest, is much more free from real vice, than are most European nations. Neither boys nor girls wear clothing (unless they are the children of chiefs) until nearing the age of puberty. Among the Wankonda, practically no covering is worn by the men except a ring of brass wire around the stomach. The Wankonda women are likewise almost entirely naked, but generally cover the pudenda with a tiny bead-work apron, often a piece of very beautiful workmanship, and exactly resembling the same article worn by Kaffir women. A like degree of nudity prevails among many of the Awemba, among the A-lungu, the Batumbuka, and the Angoni. Most of the Angoni men, however, adopt the Zulu fashion of covering the glans penis with a small wooden case or the outer shell of a fruit. The Wa-Yao have a strong sense of decency in matters of this kind, which is the more curious since they are more given to obscenity in their rites, ceremonies, and dances than any other tribe. Not only is it extremely rare to see any Yao uncovered, but both men and women have the strongest dislike to exposing their persons even to the inspection of a doctor. The Atonga and many of the A-nyanga people, and all the tribes west of Nyassa (with the exception possibly of the A-lunda) have not the Yao regard for decency, and, although they can seldom or ever be accused of a deliberate intention to expose themselves, the men are relatively indifferent as to whether their nakedness is or is not concealed, though the women are modest and careful in this respect." (H. H. Johnston, British Central Africa, 1897, pp. 408–419.)
In Azimba land, Central Africa, H. Crawford Angus, who has spent many years in this part of Africa, writes: "It has been my experience that the more naked the people, and the more to us obscene and shameless their manners and customs, the more moral and strict they are in the matter of sexual intercourse." He proceeds to give a description of the chensamwali, or initiation ceremony of girls at puberty, a season of rejoicing when the girl is initiated into all the secrets of marriage, amid songs and dances referring to the act of coition. "The whole matter is looked upon as a matter of course, and not as a thing to be ashamed of or to hide, and, being thus openly treated of and no secrecy made about it, you find in this tribe that the women are very virtuous. They know from the first all that is to be known, and cannot see any reason for secrecy concerning natural laws or the powers and senses that have been given them from birth." (Zeitschrift für Ethnologie, 1898, Heft 6, p. 479.)
Of the Monbuttu of Central Africa, another observer says: "It is surprising how a Monbuttu woman of birth can, without the aid of dress, impress others with her dignity and modesty." (British Medical Journal. June 14, 1890.)
"The women at Upoto wear no clothes whatever, and came up to us in the most unreserved manner. An interesting gradation in the arrangement of the female costume has been observed by us: as we ascended the Congo, the higher up the river we found ourselves, the higher the dress reached, till it has now, at last, culminated in absolute nudity." (T. H. Parke, My Personal Experiences in Equatorial Africa, 1891, p. 61.)
"There exists throughout the Congo population a marked appreciation of the sentiment of decency and shame as applied to private actions," says Mr. Herbert Ward. In explanation of the nudity of the women at Upoto, a chief remarked to Ward that "concealment is food for the inquisitive." (Journal of the Anthropological Institute, 1895, p. 293.)
In the Gold Coast and surrounding countries complete nudity is extremely rare, except when circumstances make it desirable; on occasion clothing is abandoned with unconcern. "I have on several occasions," says Dr. Freeman, "seen women at Accra walk from the beach, where they have been bathing, across the road to their houses, where they would proceed to dry themselves, and resume their garments; and women may not infrequently be seen bathing in pools by the wayside, conversing quite unconstrainedly with their male acquaintances, who are seated on the bank. The mere unclothed body conveys to their minds no idea of indecency. Immodesty and indelicacy of manner are practically unknown." He adds that the excessive zeal of missionaries in urging their converts to adopt European dress—which they are only too ready to do—is much to be regretted, since the close-fitting, thin garments are really less modest than the loose clothes they replace, besides being much less cleanly. (R. A. Freeman, Travels and Life in Ashanti and Jaman, 1898, p. 379.)
At Loango, says Pechuel-Loesche, "the well-bred negress likes to cover her bosom, and is sensitive to critical male eyes; if she meets a European when without her overgarment, she instinctively, though not without coquetry, takes the attitude of the Medicean Venus." Men and women bathe separately, and hide themselves from each other when naked. The women also exhibit shame when discovered suckling their babies. (Zeitschrift für Ethnologie,
