The reviews section publishes reviews of recent monographs, and occasionally a retrospective review of an older book whose legacy we would like to revisit. The reviews editors maintain an up-to-date list of books for prospective reviewers. If you are interested in reviewing for HAN, please email us at firstname.lastname@example.org.
both the social practice of specifying relationships among peoples and the study of these social relations,
has undoubtedly shaped the development of disciplinary anthropology. Its
influence ranges from participant observation (“adoptions” of anthropologists
into groups) all the way to the reflexive turn, where the constellations of kin
relations might bound the conditions of possibility in an ethnographic study. For
anthropologists, kinship-thinking often goes hand in hand with fieldwork as an
initial mode for understanding the social and cultural lives of others.
a magisterial and impressively learned way, Gavin Lucas details in his new book
how archaeologists in the English-speaking world have been struggling for
generations to turn what they are digging up into reliable knowledge about the
past. The disagreements at the core of these struggles have often been intense.
Moreover, these clashes over method and theory are far from over. As Lucas
observes, “In the wake of debates in archaeology during the 1980s and 1990s one
can no longer entertain any naivety about archaeological knowledge as an
untroubled road to the truth about what happened in the past” (3).
In April of 1897, American anthropologist Franz Boas wrote a letter to a group of Kwagu’ł chiefs on Canada’s northwestern coast. He explained that “It is good that you should have a box in which your laws and stories are kept. My friend, George Hunt, will show you a box in which some of your stories will be kept. It is a book I have written on what I saw and heard when I was with you two years ago.”
In introducing their Beyond Compare exhibit at the
Bode Museum, curators Julien
Chapuis, Jonathan Fine, and Paola Ivanov have been very clear and
consistent about the unique opportunity that allowed them to juxtapose African
and European art: objects from the ethnographic collections became available while
they waited for their new home in the controversial Humboldt Forum. The
ephemeral nature of this experiment thus hovers over this temporary exhibition
more than over most—a window is only briefly open to challenge our current
museological practice, and will close again soon. That said, we are keenly
aware of this because the curators, to their credit, have used this opportunity
to raise fundamental questions about how we display the arts of different
places and periods, and to investigate the meaning of continuing disciplinary
and institutional divisions between them. In the catalogue, in the introductory
wall panels, and in the “About this Exhibition” section of the exhibit’s companion
app, they almost immediately segue from explaining this unique opportunity to
challenging their visitors’ ideas and expectations. “What causes us to view
objects as similar or different? What insights can we gain from the joint
display of works of art with different histories? Why were some objects
classified in the past as ‘ethnological’ and others as ‘art’?” In the end,
however, the temporary nature of this exhibit and the questions raised by this
remarkable and ambitious show are poignant and haunting because they underscore
the disciplinary and institutional divides that will re-emerge when it closes
Histories of heritage seem to be having their moment in the sun. Within the past year, Christina Luke’s A Pearl in Peril: Heritage and Diplomacy in Turkey (OUP, 2019) has been published, as has Lucia Allais’s Designs of Destruction: The Making of Monuments in the Twentieth Century (Chicago, 2018). Lynn Meskell’s A Future in Ruins: UNESCO, World Heritage, and the Dream of Peace is the third part of this (unintentional) trilogy. Part history and part anthropology, the volume puts the operation of UNESCO’s heritage concept in historical perspective, detailing the development of that notion and its institutional governance from the interwar period to the present day. As Meskell admits (xxi), her own disciplinary background in archaeology means that she concentrates on the “cultural” side of a concept that also deals with “natural” sites, most famously through the 1972 Convention Concerning the Protection of the World Cultural and Natural Heritage. That limitation aside, however, throughout the volume Meskell charts the intertwined histories of heritage and UNESCO in a way that is, to my knowledge, unparalleled in its depth.
In four chapters, Farooq analyzes a multitude of scientific and artistic “border-crossers,” beginning with Charles Darwin in the 1830s and concluding with African American artist-ethnographers who traveled to Haiti in the mid-twentieth century. Chapter 1 considers Charles Darwin’s journey alongside Captain Robert FitzRoy aboard the HMS Beagle in 1834, and his interactions with three returned captives in Tierra del Fuego. These interactions led Darwin to question ideas about fixed biological difference among humans, thus influencing his subsequent theories of evolution. The most fascinating and novel intervention of this chapter is the link Farooq draws between Darwin’s fieldwork and ideas of cultural relativism embraced by later anthropologists like Franz Boas and Zora Neale Hurston. Farooq convincingly argues that while Darwin himself was not an anthropologist nor an ethnographer, his evolutionary theory shaped the field by showing that “social and biological taxonomies are […] contingent, always shifting, never stable” (48). Darwin’s theory of evolution implied that humanity was in a constant state of “becoming,” and this led to a conviction that differences among human races were “neither fundamental nor fixed” (55). What’s more, Darwinian theories of a shared human kinship and common ancestry were eventually appropriated by socially and politically marginalized intellectuals like Boas and Hurston. In these ways, Farooq shows how Darwin’s evolutionary theories—frequently associated with subsequent scientific racism and eugenicist theories—also opened up new avenues for thinking about racial fluidity and connections among humanity.
Christina Bueno’s The Pursuit of Ruins provides an engaging and comprehensive account of the development of archaeology as a national, modernizing project in Porfirian (late nineteenth and early twentieth century) Mexico. The volume is well-researched, extremely readable, and resonates well with much of the scholarship on the history of archaeology that has emerged in recent years. I recommend it as an introduction not only to the history of archaeology and “the past” in Mexico, but also as a useful comparative work for scholarship on the history of archaeology elsewhere in the world, which often seems to ignore the discipline’s development outside of Euro-America, the Mediterranean, and South Asia. As Bueno notes, debate about whether Latin American countries “are postcolonial nations” is ongoing (8). The Pursuit ofRuins reveals the merits of a postcolonial perspective in the Mexican case.
Ian Brown’s The School of Oriental and African Studies: Imperial Training and the Expansion of Learning is a welcome addition to the literature on higher education in Britain, and particularly to the small but important body of work on SOAS (as it is now officially known). While SOAS has produced festschrifts for particular professors, and a few “corridor histories,” such as SOAS Since the Sixties and SOAS: A Celebration in Many Voices, the school lacks the kind of intensive memorialization that one finds in say, Oxford and Cambridge. This is particularly true in anthropology where journals such as Cambridge Anthropology and the Journal of the Anthropological Society of Oxford feature extensive obituaries and testimonies of staff. Brown’s new volume is, therefore, a valuable contribution to the history of SOAS, especially because the other SOAS histories are out of print.
Inuit studies today is an interdisciplinary and institutionalized field of research. The present book, edited by Arctic ethnologist Igor Krupnik, proceeds from a session organized at the 18th Inuit Studies Conference, and provides insightful elements on the history of the field. This collection of fourteen essays (plus a contextualizing introduction by Krupnik and a closing “Coda” by Béatrice Collignon) is a beautiful object, printed on glazed-paper, reproducing many maps, tables, and unique photographs from the collections of prominent social scientists of the Arctic. In the front endpapers readers encounter a nearly circumpolar map of the whole Inuit Arctic. This cartographic representation of the polar North fits well with the book’s pan-Inuit framework, dealing with research produced about all Inuit groups in Northern America, Russia, and Europe (Greenland). The book’s broad geographic scope is united with an ambitious historiographical agenda. Krupnik aims to fill a void in the “collective memory” of scholars of Inuit studies by portraying in broad strokes the early history of their research field. Most of the book’s chapters are devoted to portraying one important figure in Inuit studies, or studying a precise research project, or depicting a school of thought or a research tradition.
Michel Leiris. Phantom Africa. Translated by Brent Hayes Edwards. Africa List Series. 720 pp., 37 halftones, 3 fascimiles, 1 map. Calcutta, London, and New York: Seagull Books, 2017. $60 (cloth)
Editor’s Note: This essay—an extended commentary on the recently published translation of Phantom Africa—is HAN’s first joint production of Field Notes and Reviews. The Editors welcome and encourage future submissions that combine reviews of recently published works with reflections on the history of anthropology.
Cover of the first edition of L’Afrique Fantôme, published by Gallimard in its series ‘Les Documents Bleus’ in 1934.
Phantom Africa is the diary that French writer and ethnologist, Michel Leiris, kept for almost two years, from May 1931 to February 1933. During this period, he was the secretary-archivist of the Dakar-Djibouti mission, an important ethnographic expedition financed by the French government, supported by several private donors, and organized by the University of Paris and the Musée d’Ethnographie du Trocadéro. The main goal of the mission was to collect a large number of ethnographic objects in order to renew the collection of the museum. The years between the world wars were a critical period for French anthropology because it was the moment of its emergence as an independent discipline. As a highly publicized event attached to the Trocadéro, the Dakar-Djibouti mission in particular played an important role in this process, paving the way for other ethnographic expeditions throughout the 1930s. The original French edition of the diary was published by Gallimard soon after the mission, in 1934, and now it has been published in English, translated by Brent Hayes Edwards. Continue reading
From New Peoples to New Nations: Aspects of Métis Identity from the Eighteenth to Twenty-First Centuries takes on the herculean task of condensing three centuries of Métis history into a single tome. However, authors Gerhard J. Ens and Joe Sawchuck do not provide a simple synthesis of events. Rather, From New Peoples to New Nations offers a comprehensive account of Métis history centered around the multiple, dialogical constructions of Métis identity. This thematic focus takes the book out of the realm of historical synthesis and into critical theorizations of ethnogenesis (the emergence of new ethnic groups), racialization (the definition of people in terms of race), and nationalism. Building on studies of the invention of tradition, ethno-symbolism, and historical ontology, the authors eschew primordialist accounts that take ethnicity and nationality as enduring givens. Ens and Sawchuk adopt an avowedly “instrumental” view, emphasizing the situational and strategic nature of Métis identity (7). The book is organized into five parts with Ens primarily authoring the first four. Despite the division of labor and different disciplinary backgrounds of the authors (Ens being a historian and Sawchuk an anthropologist), the thematic focus and theoretical orientation is remarkably consistent across the expansive eighteen chapters.
There are two ways to read Arthur Ray’s Aboriginal Rights Claims and the Making and Remaking of History. The first, following Ray’s own stated goals, is as a “single-volume introduction to the use of historical evidence in the varied aboriginal and treaty rights claims settings of Australia, Canada, New Zealand, South Africa, and the United States” (27). Drawing on decades of experience as a scholar and an expert witness in Canada as well as an impressive breadth of comparative legal, historical, and anthropological scholarship, Ray provides an effective overview of some of the most significant land claims processes of the twentieth century settler colonial landscape. He focuses in particular on the ways in which these processes have been shaped by the testimony of expert witnesses—scholars who have been tasked with providing reports to courts and tribunals regarding Indigenous historical land and resource ownership and usage—and on how this applied work has in turn shaped academic disciplines, offering new perspectives, challenging dominant paradigms, and at times engendering bitter and sustained debates. As Ray moves across this vast scope, his text coalesces into a powerful indictment of the extraordinary lengths to which Indigenous Peoples have had to go in order to claim and receive recognition for their legal, political, and cultural rights. This second way of reading the text is particularly valuable for an undergraduate audience unversed in international Indigenous issues, which appears to be one of the book’s primary intended readerships.
This volume’s title gives a good sense of its contents; it includes articles on the American, British, and French traditions of anthropology. An equally valid title might suggest another construal for this volume, for the diversity of historiographical approaches by the various authors is equally striking. The range of genres gives a good sense of current approaches to the history of anthropology.
This updated version of Fagan’s 2004 first edition covers the development of archaeology as a discipline from the first recorded attempts to excavate as a means of finding out about the past, up to emergent and future trends that will shape the discipline during the coming decades.
The Indian New Deal—the name given to the series of policies that shifted Native American-US relations from one of allotment to limited tribal recognition in the 1930s and 1940s—lies at the center of Alice Kehoe’s A Passion for the True and Just: Felix and Lucy Kramer Cohen and the Indian New Deal. However, the book is more than a rehashing of the debates surrounding the implementation and legacies of the Indian New Deal. On one level, A Passion for the True and Just is an account of the relatively unexamined role of Felix and Lucy Kramer Cohen in designing key pieces of Indian New Deal legislation and texts. On another level, the book has the more ambitious goal of “[juxtaposing] two histories seldom merged, that of the Indian New Deal and Jews in twentieth-century America” (8). Through the life and work of the Cohens, Kehoe details the ways in which Jewish intellectuals significantly shaped the construction of this “turning point in colonialism” (163).
In Realizing the Witch, Richard Baxstrom and Todd Meyers attempt to analyze Benjamin Christensen’s 1922 film Häxan in its totality: as film, as historical and scientific treatise, and as anthropology. Häxan is Christensen’s cinematic attempt to present his thesis—that the witches of the sixteenth century represent the same psychological phenomenon as the hysterics of the nineteenth and twentieth centuries. Baxstrom and Meyers’s book is structured into two parts and seven chapters, following the structure of the film itself. The two parts focus on the on-screen realization of the witch (Part 1) and on the links between the witch and modern psychiatric understandings as presented in the film (Part 2), but the authors explore all themes throughout the book.
Sudeshna Guha has written a book that not only complicates the history, but also provides a searing critique, of the practices and historiography of archaeology and heritage in India. Artefacts of History is required (and perhaps uncomfortable) reading for anyone interested in that history, questions about the global circulation of knowledge, issues surrounding the role these practices have played in the making of the pre- and post-partition Indian nation-state, and the conduct and role of archaeology and heritage in ‘postcolonial’ countries more generally. Furthermore, Guha makes the reader rethink the history of Indian archaeology in ways that question the writing of that and other archaeological histories. Similar to the recent work of Christina Riggs on the history of Egyptology, her volume also prompts renewed consideration of the role such histories might play in helping to constitute archaeological and heritage practice that actually interrogates the categories and taken-for-granteds upon which it relies.
Histories of museum anthropology often have been constrained by the particularities of the institutions in which anthropological and archaeological objects have been gathered and displayed. Furthermore, these institutional narratives have tended to neglect the broader political implications of curatorial practices. In Collecting, Ordering, Governing, seven scholars specializing in the history of anthropology and museum studies have begun to subvert these accounts through a thoughtfully-crafted book that relies as much on the careful application of theory as it does on recounting the histories of specific museums. Focusing on case studies of museum displays and collecting projects organized in settler-colonial states (the United States, Australia, New Zealand) and in former imperial powers (Great Britain and France), the authors highlight both the explicit and implicit connections between developments in museum anthropology and the establishment of government policies. Yet the authors are careful to note that the book is not meant to serve as a “comparative analysis” of anthropological museums as established in different national and/or regional political contexts; rather, it concentrates on using these cases to trace the complex networks of influence and authority that enabled transactions of particular things and ideas across both physical and conceptual spaces (2). By focusing on these processes of exchange during what is typically regarded as the height of anthropology’s “museum era” (Sturtevant 1969; Stocking 1985), the authors shift away from scholarship that positions the museum as the central organizing force in the collection of anthropological objects and data and instead look to a variety of sites and actors that supported the management of populations as well as the dissemination of scientific and cultural knowledge.
In celebration of its 150th anniversary, the Peabody Museum of Archaeology & Ethnology at Harvard University has curated All the World Is Here: Harvard’s Peabody Museum and the Invention of American Anthropology. The exhibition boasts an impressive array of ethnographic artifacts, which range from a Feejee mermaid to Hopi baskets to a bracelet from the Iron Age. Photographs, correspondence, and newspaper clippings set the historical contexts during which the artifacts were created, collected, and circulated. Together, these materials document the late-nineteenth-century ambitions behind the founding of the museum, while granting particular attention to the work of Frederic Ward Putnam, who served as the Peabody’s second director (1875-1909) and trained the first generation of ethnographers in the country, including Franz Boas. The exhibit argues that the Peabody Museum, as a hub for the aggregation of artifacts and intellectual engagement, provided an initial scaffolding for anthropology as an academic discipline in the United States.
Does archaeology matter? Scholars at various levels of the academic ladder have grappled with the need to explain the significance of their research to non-academics. Among one another, scholars can certainly explain the intellectual merit of their work. However, in the US, archaeologists have increasingly come under public scrutiny for an apparent lack of relevance in contemporary society. Parents ask, why pay thousands of dollars for their kids to shovel dirt? Congressman Lamar Smith (R-TX) targets archaeological projects as scapegoats for apparent bad spending by the National Science Foundation. The random stranger asks “what is left to find?” Through forty-two succinct case studies, Schiffer examines how archaeological research has impacted a broader world. By mustering examples that span the history of archaeological inquiry, he argues that archaeologists have reshaped various aspects of contemporary societies and how people think about the past. Schiffer demonstrates that “[a]rchaeology’s impact on modern societies reaches far beyond the media and college courses” (xv). He provides a “panorama” of archaeology’s unique footprints in the modern world (xv). In his words, “[f]rom the many case studies, I hope you will acquire a deeper understanding of what [archaeologists] do and why we do it and will come to appreciate that archaeology is as significant as it is cool” (xxiv).
Collecting Mesoamerica: The Hemispheric Roots of U.S. Anthropology. A recent exhibit (May 8 – July 7, 2017) at the Kislak Center, University of Pennsylvania Libraries, curated by Lindsay Van Tine.
Editor’s Note: Due to the participatory nature of museum exhibits, the HAN Editors have chosen to publish this piece both as a “Review” and as part of its “Participant Observation” series. The Editors welcome and encourage future multi-purpose submissions in the form of reviews, reports, or other reflections on interactive projects and exhibits related to the history of anthropology.
The name of Daniel Garrison Brinton is not one that is on the tip of the tongue for many anthropologists specializing in studies of Mesoamerican cultures, languages, and history. Nevertheless, in a recent exhibition at the University of Pennsylvania’s Kislak Center for Special Collections, Collecting Mesoamerica: The Hemispheric Roots of U.S. Anthropology, curator Lindsay Van Tine elucidates how Brinton—a prolific late nineteenth century “armchair anthropologist” par excellence—played a considerable role in defining what we now know as “Mesoamerica,” both as a bounded geographic space and as a field of scholarly specialization. As such, Van Tine’s exhibit contributes to an archaeology of the discipline in a Foucauldian sense of the term, exposing some of the deep and at times forgotten roots of Mesoamerican studies. The exhibit also contributes to an archaeology of the discipline in a somewhat literal sense. To curate the exhibit, Van Tine sifted through and uncovered objects and documents that had long been dispersed in a number of different archives at the University of Pennsylvania in an effort to reconstruct Brinton’s collection of Mesoamerican materials as it was constituted at the end of the nineteenth century.
The turn-of-the-century idea of salvage ethnography—that indigenous cultures were doomed to disappear in the face of modernization, and therefore were in desperate need of permanent, objective preservation—played an important part in the development of modern media and technology in ways that were directly pertinent to race. This is the main contention proposed by Brian Hochman in his book Savage Preservation, where he argues that we should not only think of media as shaping modern understandings of race, but that notions of race were fundamental in how new media were employed in the early twentieth century. Continue reading
Thomas Karl Alberts. Shamanism, Discourse, Modernity. 286 pp., refs., index. New York: Routledge, 2016. $122 (hardback), $54.95 (e-book). First published 2015 by Ashgate.
Alberts, of Cape Town, South Africa, chooses “shamanism” to be the linchpin of a detailed history of an anthropological trope increasingly popular and politically engaged. Because “shamanism” is universalized as a component of “the primitive,” its usage closely followed the development of anthropology within imperial regimes, and its current proliferation ties in with indigenous rights and environmental projects. Alberts goes farther, citing Foucault at numerous points about modernity’s universalizing epistemologies versus its acknowledgements of contingencies. The term “modernity” seems to refer to an Enlightenment search for new knowledge as the means of establishing universal types and laws, forever pushed on by contingent particulars brought up to critique these projections (14-15). The strength and value of this book is in its critiques, packed with historic and contemporary detail.
Argentina, more than almost any other Latin American country, has been associated with a white, criollo identity. The longstanding scholarly narrative held that the formation of this identity relied on strategic erasures of the presence of indigenous and African-descended peoples from the nation’s history, a project that crystallized in the late nineteenth century during a surge in European immigration. More recently, scholars and intellectuals such as Monica Quijada have pointed to the presence of indigenous peoples in nineteenth-century literary texts or museum practices, adding complexity to the narrative of erasure and opening space for historians to explore the multivalent roles of African-descended and indigenous peoples in Argentinian nation formation after independence from Spain in 1818.
Fredrik Barth was a creative and outspoken theorist, an indefatigable fieldworker and world traveler, and he was fortunate in his biographer. Thomas Hylland Eriksen is not only obviously devoted to Barth, but he is also thorough, comprehensive, fair—pointing out problems and occasional failings of his subject—and not too much over the top in his admiration. Above all he does an excellent job presenting and explaining Fredrik Barth’s many works and his innovative methodological and theoretical positions as well as contextualizing his work in the anthropology of his time.
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