Paul Turnbull. Science, Museums and Collecting the Indigenous Dead in Colonial Australia. Palgrave Studies in Pacific History. 428 pp., 6 b/w illus., bibl., index. Cham, Switzerland: Palgrave Macmillan, 2017.

Indigenous bodies have long been a source of historical interest. Over the past decade many scholars have discussed how indigenous bodies and body parts have functioned as sites of persistent fascination, colonial oppression, and Indigenous agency. One persistent theme in this historiography is how the collection and use of Indigenous biospecimens came to be prospected and profited upon. Warwick Anderson’s The Collectors of Lost Souls showed us how Fore brain samples served as a valuable biomedical commodity. Kim TallBear and Jenny Reardon illustrated the role of “Indigenous DNA” in generating scientific knowledge, accruing capital, and attaining professional prestige. Emma Kowal similarly drew our attention to the “ethical biovalue” afforded to Indigenous specimens through discussing how many drug targets and diagnostic tools have emerged out of the collection and use of Indigenous blood, saliva, surgically-removed diseased tissues, and urine.^[1] Paul Turnbull’s Science, Museums and Collecting the Indigenous Dead in Colonial Australia follows in the footsteps of this well-known body of work. However, rather than focusing his attention on brains, blood, or bodily tissues, Turnbull is more interested in Indigenous skeletal remains and the ways that they have functioned as sites of scientific curiosity from the 1700s to the turn of the twentieth century.

Peter Hempenstall. Truth’s Fool: Derek Freeman and the War over Cultural Anthropology. xiv +321pp., 17 illus., 2 maps, bibl., index. Madison, Wisconsin: University of Wisconsin Press, 2017.

Peter Hempenstall’s Truth’s Fool: Derek Freeman and the War over Cultural Anthropology offers a fresh and thoroughly researched biography of the controversial anthropologist Derek Freeman. The book is built around Freeman’s infamous criticism of Margaret Mead’s first book, Coming of Age in Samoa, and the ensuing acrimony within the discipline. An admirer of Mead’s work, Freeman travelled to Samoa to do his own research, attempting in the process to find Mead’s original informants and reproduce her research on adolescent sexuality. In the early 1980s, he began to argue that her conclusions on adolescence were mistaken, and that she had been hoaxed by mischievous young informants. Attacking Freeman, Mead, and one another, anthropologists around the world took sides that reproduced a kind of nature-nurture debate on human development and teenaged identity crises with supporters of Mead on the side of nurture and those backing Freeman on the side of nature. The furor did not subside until after Freeman’s death in 2001. This dispute, still a sensitive subject for many anthropologists, acts as Hempenstall’s focal point, but Truth’s Fool goes well beyond it. In fact, in the beginning, Hempenstall advises his readers to remember that “the Mead thing” (7) is only one particular way of understanding Freeman’s life and work. I recommend this book as a compelling story for anyone interested in the history of anthropology as a discipline, as well as those trying to grasp the fallout of Freeman’s work and the heated response to it. As an outsider to anthropology but an insider to Australian academia, Hempenstall gives us a new perspective into this period of anthropological debate.

Charles King. Gods of the Upper Air: How a Circle of Renegade Anthropologists Reinvented Race, Sex, and Gender in the Twentieth Century. 448pp., notes, bibl., index. New York: Doubleday, 2019. $30 (hardcover), $17 (paperback), $14.99 (ebook)

Note: This review first appeared in The TLS: Times Literary Supplement (no. 6114, 5 June 2020, pp. 4–6) with the title “Lines of thought: Franz Boas: The Man Who Opened Up Anthropology in America” and is reprinted with permission of TLS and the author. (In the UK, Charles King’s book is published as The Reinvention of Humanity: A Story of Race, Sex, Gender and the Discovery of Culture.) The essay’s timeliness is self-evident. The History of Anthropology Review joins with the many now protesting against the reprehensible police killings and systemic racism which have afflicted Black, Indigenous and other Communities of Color for so long; we stand in solidarity with the Black Lives Matter movement and are committed to documenting, discussing, and critically evaluating racism’s legacies in anthropology, while working for greater equity within our disciplines, institutions, and communities. —The Editors

The President of the United States was saying “America must be kept American,”^[1] emboldening white supremacists to blame darker-skinned immigrants for causing crime and taking working-class jobs. It was the 1920s, and the US was erecting barriers against immigration, with severe effects on those who were poor or classed as non-white. White patricians, feeling under threat from those who spoke foreign languages and clustered in tenements, rallied around a confident, energetic, mustachioed ideologue named Madison Grant, a wealthy New Yorker and close friend of President Theodore Roosevelt. Grant’s book The Passing of the Great Race (1916) implausibly suggested that America had once been racially homogeneous but was becoming degraded by immigration—plunged into a chaotic, impoverished “racial abyss.” “Teutonics” or “Nordics” like him were being “replaced,” he warned, by “lower” races and would soon be “extinct.”^[2] Grant’s malevolent thesis that racial mixing posed a grave threat to white vitality was seized on by Hitler, who in 1925 wrote Grant a fan letter, praising the German translation of his book as “my Bible” (114, 306).

Robert Launay. Savages, Romans, and Despots: Thinking about Others from Montaigne to Herder. 272 pp., notes, bibl., index. Chicago: University of Chicago Press, 2018. $32.50 (paper), $97.50 (cloth), $10-32.50 (e-book)

Since its inception, Edward Said’s Orientalism has enjoyed tremendous and well-deserved influence across the humanities and social sciences.^[1] While this text has never been without its critics,^[2] Said’s underlying assertion that representations of the “other” have been intimately embedded in imperial domination has contributed to a disciplinary commonplace that assumes European imaginings of non-Europeans are inevitably and eternally domineering. It is this overextension (and perhaps simplification) of Said’s thesis that Robert Launay critically addresses in Savages, Romans, and Despots: Thinking about Others from Montaigne to Herder.

David A. Varel. The Lost Black Scholar: Resurrecting Allison Davis in American Social Thought. 304pp., 16 halftones, notes, index. University of Chicago Press, 2018. $45 (cloth)

David Varel’s biography of Allison Davis, The Lost Black Scholar, is aptly named. Davis is rarely cited by anthropologists today, but he has little in common with the “excluded ancestors and invisible traditions” after whom a volume of the History of Anthropology series was named.^[1] On the contrary, Davis was hardly invisible. Rather, he was a remarkably well-known, highly-respected figure who was important intellectually and institutionally in anthropology, someone whose story and influence has not been repressed or erased but, as Varel puts it, “lost.” In this trim and athletic volume, Varel successfully shows us the importance of Davis’s work and life, revealing a remarkable scholar who should be remembered for his incredible personal story, his intellectual contributions to the study of structural injustice, and his role as a model of a politically committed but non-activist scholar.

Margaret M. Bruchac, Savage Kin: Indigenous Informants and American Anthropologists. With a foreword by Melissa Tantaquidgeon Zobel. Native Peoples of the Americas, edited by Laurie Weinstein. 280pp., notes., archives, bibl., index. Tucson: University of Arizona Press, 2018. $35 (paperback), $35 (eBook)

Kinship, 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.

Gavin Lucas. Writing the Past: Knowledge and Literary Production in Archaeology. 188 pp., 1 b/w illus., 8 tables, bibl., index. London: Routledge, 2018. $39.95 (paper), $150 (hardback), eBook ($35.96)

In 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).

The Story Box: Franz Boas, George Hunt and the Making of Anthropology. An exhibition at the Bard Graduate Center Gallery in New York and the U’mista Cultural Centre in Alert Bay, Canada, curated by Aaron Glass with designs by Corrine Hunt.

On view at the Bard Graduate Center from February 14-July 7, 2019
On view at the U’mista Cultural Centre from July 20-October 26, 2019

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.”

“Beyond Compare: Art from Africa in the Bode Museum.” A temporary exhibit at the Bode Museum, Berlin, Germany, on view from October 27, 2017 to June 2, 2019.

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.^[1] 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 in June.

Lynn Meskell. A Future in Ruins: UNESCO, World Heritage, and the Dream of Peace. 400 pp., illus., notes, bibl., index. Oxford University Press,  2018. $29.95 (hardcover)

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.

Nihad M. Farooq. Undisciplined: Science, Ethnography, and Personhood in the Americas, 1830­­–1940. 280 pp., 9 halftones, notes, index. New York: New York University Press, 2016. $30 (paper)

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. The Pursuit of Ruins: Archaeology, History, and the Making of Modern Mexico. 280pp., 23 illus., 3 maps, notes, bibl., index. Albuquerque, NM: University of New Mexico Press, 2016. $95 (cloth), $29.95 (paper), $29.95 (eBook)

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.^[1] As Bueno notes, debate about whether Latin American countries “are postcolonial nations” is ongoing (8). The Pursuit of Ruins reveals the merits of a postcolonial perspective in the Mexican case.

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Ian Brown. The School of Oriental and African Studies: Imperial Training and the Expansion of Learning. 346 pp., 27 b/w illus., bibl., index. Cambridge: Cambridge University Press, 2016.

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,^[1] 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.

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Igor Krupnik (Editor). Early Inuit Studies: Themes and Transitions, 1850s-1980s. xviii + 452pp., illus., maps, bibl., index. Washington, D.C.: Smithsonian Institution Scholarly Press, 2016.

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.

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Gerhard J. Ens and Joe Sawchuk. From New Peoples to New Nations: Aspects of Métis History and Identity from the Eighteenth to the Twenty-First Centuries. 704 pp., 14 illus., notes, bibl., index. Toronto: University of Toronto Press, 2016. $98 (cloth), $50 (paper), $48.95 (eBook)

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.

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Arthur J. Ray. Aboriginal Rights Claims and the Making and Remaking of History. McGill-Queen’s Native and Northern Series 87. 360pp., 11 maps, 17 images, notes, bibl., index. Montreal and Kingston: McGill-Queens University Press, 2016. Can$110 (cloth), Can$29.95 (paperback)

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.

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Regna Darnell and Frederic W. Gleach (Editors). Anthropologists and Their Traditions Across National Borders. Histories of Anthropology Annual Series 8. 296 pp., 8 photos, 1 illus. Lincoln: University of Nebraska Press, 2014. $40 (paper), $40 (eBook)

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.

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Brian M. Fagan and Nadia Durrani. A Brief History of Archaeology: Classical Times to the Twenty-First Century. 2nd edition. 271pp., 70 color images, glossary, bibl., index. London and New York: Routledge, 2016. $195 (hardback), $72.95 (paperback)

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.

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Alice Beck Kehoe. A Passion for the True and Just: Felix and Lucy Kramer Cohen and the Indian New Deal. 256pp., illus., notes, bibl., index. Tucson: University of Arizona Press, 2014. $55.00 (hardcover), $24.95 (paperback), $24.95 (e-book)

The Indian New Deal—the name given to the series of policies that shifted Native American-US relations from one of allotment^[1] 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).

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Richard Baxstrom and Todd Meyers. Realizing the Witch: Science, Cinema, and the Mastery of the Invisible. 296pp., 64 b&w illus., filmography, bibl., index. New York: Fordham University Press, 2016. $95 (hardcover), $29.95 (paperback), $19.99 (e-book)

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.

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