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This pamphlet had detailed six cases of wolf-children, excerpts of which were later reproduced in Sleeman’s Journey through the kingdom of Oude in 1848-1850 (1858).All but one of Sleeman’s wolf-children were captured around “Sultanpoor” (present day Sultanpur, Uttar Pradesh), while one was captured in “Bahraetch district” (present day Bahraich, UP).Though the “wolf-boy” had become “very inoffensive” and had been taught to occasionally stand — he still preferred being on all fours — he would reject any clothing offered to him even in the coldest of weather, “shunned human beings… The Chupra wolf-boy was caught in similar circumstances when he was spotted with his wolf family along a stream bank near Chupra village, a few kilometres east of Sultanpur in 1849.He was later identified, based on his birthmark and a hot-water scald mark, as a cultivator’s son who had been lifted by a she-wolf from the village fields almost six years ago.Perhaps, the most well-known and widely published case was that of Amala and Kamala, sisters claimed to be have been recovered from a wolf-den in 1920 in undivided Bengal’s Midnapore district, by a local orphanage priest Joseph Amrito Lal Singh.

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Alarmed, Janoo tried driving them away, but the wolves kept returning and playing with the boy.Eventually, a French surgeon proved that it was an elaborate hoax, where the two girls with neuro-developmental disorders had been exploited to raise funds for the orphanage.But for every Amala-Kamala hoax, there are more than a dozen other unexplained, long-forgotten accounts of “feral children” — from wolf-children of the plains to the “panther-child of Assam” and the “bear-girl” of Bengal — mostly from the mid to late 19th century that remain unexplained and little-known.While eating, he wouldn’t let anyone come near him except for dogs and jackals with whom he was calm and friendly and would always share his food with.Sleeman narrates how this boy would be alarmed and cower if any grown man approached him, but would rush towards a child coming near him “with a fierce snarl, like that of a dog, and tried to bite it”.




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The bald fact that a person has designated “white,” “black,” or any other type of skin “color” is not what is important: it is the way that person was treated because of the perceived color of their skin, whether privileged or denigrated, and the mechanisms informing the social construction of color in a given historical context, that is significant.