The Anthropological Society of London (ASL) was a short-lived organisation of the 1860s whose founders aimed to furnish scientific evidence for white supremacy which they construed in terms of polygenism. It was founded in 1863 by Richard Francis Burton and James Hunt. Hunt had previously been the secretary of the Ethnological Society of London, which was founded in 1843. When he founded the breakaway ASL, Hunt claimed that society had "the object of promoting the study of Anthropology in a strictly scientific manner". [1] Nevertheless he reminded his audience that, whatever evidence might be uncovered, "we still know that the Races of Europe now have much in their mental and moral nature which the races of Africa have not got." The ASL only lasted 8 years: following Hunt's death in 1869 it was absorbed into the Royal Anthropological Institute of Great Britain and Ireland. [2]
James Hunt had encountered the disgraced Edinburgh anatomist, Robert Knox in 1855. During the trial of the grave robbers Burke and Hare, Knox had been exposed as the anatomist for whom they had procured their victims bodies. Despite attacks by hostile mobs, he continued as an anatomist despite never regaining such a steady source of dead bodies. He was debarred from running further teaching by the Royal College of Surgeons of Edinburgh after falsifying records [3] and expelled from the Royal Society of Edinburgh. [4]
The real differences between the two societies ran much deeper. The members of the Ethnological Society were, on the whole, inclined to believe that humans were shaped by their environment; when Charles Darwin published his theory of evolution by natural selection, they supported it. They also advocated in monogenism and tended to be politically liberal, especially on matters related to race.[ citation needed ]
Hunt and his closest followers tended to be supporters of polygenism and sceptical of Darwin (though they made him an honorary fellow). [5] They found the Ethnological Society's politics distasteful, and (for example) supported the Confederacy in the American Civil War. The issue that most sharply divided the two groups was the "Negro question." In his opening speech to the society Hunt enunciated a strongly racist view:
Whatever may be the conclusion to which our scientific inquiries may lead us, we should always remember, that by whatever means the Negro, for instance, acquired his present physical, mental and moral character, whether he has risen from an ape or descended from a perfect man, we still know that the Races of Europe have now much in their mental and moral nature which the races of Africa have not got. [6]
However he was careful to distance himself from the slave trade:
A serious charge has been made against the American School of Anthropology, when it is affirmed that their interest in keeping up slavery induced the scientific men of that country to advocate a distinct origin for the African race.... I would therefore express a hope that the objects of this Society will never be prostituted to such an object as the support of the slave trade, with all its abuses. [7]
He did this by redefining slavery in such a way that it did not occur in America:
Our Bristol and Liverpool merchants, perhaps, helped to benefit the race when they transplanted some of them to America; and our mistaken legislature has done the Negro race much injury by their absurd and unwarrantable attempts to prevent Africa from exporting her worthless or surplus population.... I cannot shut my eyes to the fact that slavery as understood by the ancients does not exist out of Africa and that the highest type of the Negro race is at present to be found in the Confederate States of America. [8]
According to noted Darwin biographers Adrian Desmond and James Moore, however, founder James Hunt was a paid agent of the Confederate States of America, as were his friend Henry Hotze and two other council members. Their purpose in founding the society was "to swing London opinion during the [American Civil] war." Hunt and Hotze put pro-slavery pseudoscience into the Anthropological Society library, "bought journalists, printed and distributed thousands of pamphlets,... ran a propaganda weekly in Fleet Street, The Index..." and in general promoted the pro-slavery dogma that black people were a separate species and inherently capable of no higher development than that of enslavement. [9]
Hunt and Burton established the Cannibal Club as a gentleman's club, which drew many members from within the ASL. [10]
In 1864, Hunt attempted to persuade the British Association to rename Section E (Geography and Ethnology) to include Anthropology and in 1865 his attempt create a new Anthropology sub-section devoted to the study of man was strongly resisted by others. However with the support of T. H. Huxley it was created under Biology section D in 1866, and in 1869, Section E dropped the "Ethnology" part of its title. [11]
At the same time, Hunt's position was weakened by an allegation made by one of the members, Hyde Clarke, about the finances of the organisation. Although he managed to satisfy the other members and expel Clarke, the stress seriously affected his health.
A merger of the two organisations was already under way before Hunt died early at a young age in 1869, and in 1871 they formed the Royal Anthropological Institute of Great Britain and Ireland.
In 1863, Richard Burton and others founded a breakaway London Anthropological Society which for several years published a journal "Anthropologia". Burton said "My motive was to supply travellers with an organ that would rescue their observations from the outer darkness of manuscripts and print their curious information on social and sexual matters out of place in the popular book". [12]
There was also an Anthropological Society of London founded in 1836 by John Isaac Hawkins which had more to do with phrenology. [13]
The Ethnological Society of London (ESL) was a learned society founded in 1843 as an offshoot of the Aborigines' Protection Society (APS). The meaning of ethnology as a discipline was not then fixed: approaches and attitudes to it changed over its lifetime, with the rise of a more scientific approach to human diversity. Over three decades the ESL had a chequered existence, with periods of low activity and a major schism contributing to a patchy continuity of its meetings and publications. It provided a forum for discussion of what would now be classed as pioneering scientific anthropology from the changing perspectives of the period, though also with wider geographical, archaeological and linguistic interests.
The concept of race as a categorization of anatomically modern humans has an extensive history in Europe and the Americas. The contemporary word race itself is modern; historically it was used in the sense of "nation, ethnic group" during the 16th to 19th centuries. Race acquired its modern meaning in the field of physical anthropology through scientific racism starting in the 19th century. With the rise of modern genetics, the concept of distinct human races in a biological sense has become obsolete. In 2019, the American Association of Biological Anthropologists stated: "The belief in 'races' as natural aspects of human biology, and the structures of inequality (racism) that emerge from such beliefs, are among the most damaging elements in the human experience both today and in the past."
Scientific racism, sometimes termed biological racism, is the pseudoscientific belief that the human species is divided into biologically distinct taxa called "races", and that empirical evidence exists to support or justify racial discrimination, racial inferiority, or racial superiority. Before the mid-20th century, scientific racism was accepted throughout the scientific community, but it is no longer considered scientific. The division of humankind into biologically separate groups, along with the assignment of particular physical and mental characteristics to these groups through constructing and applying corresponding explanatory models, is referred to as racialism, race realism, or race science by those who support these ideas. Modern scientific consensus rejects this view as being irreconcilable with modern genetic research.
The Descent of Man, and Selection in Relation to Sex is a book by English naturalist Charles Darwin, first published in 1871, which applies evolutionary theory to human evolution, and details his theory of sexual selection, a form of biological adaptation distinct from, yet interconnected with, natural selection. Darwin used the word "descent" to mean lineal descendant of ancestors. The book discusses many related issues, including evolutionary psychology, evolutionary ethics, evolutionary musicology, differences between human races, differences between sexes, the dominant role of women in mate choice, and the relevance of the evolutionary theory to society.
Robert Knox was a Scottish anatomist and ethnologist best known for his involvement in the Burke and Hare murders. Born in Edinburgh, Scotland, Knox eventually partnered with anatomist and former teacher John Barclay and became a lecturer on anatomy in the city, where he introduced the theory of transcendental anatomy. However, Knox's incautious methods of obtaining cadavers for dissection before the passage of the Anatomy Act 1832 and disagreements with professional colleagues ruined his career in Scotland. Following these developments, he moved to London, though this did not revive his career.
Craniometry is measurement of the cranium, usually the human cranium. It is a subset of cephalometry, measurement of the head, which in humans is a subset of anthropometry, measurement of the human body. It is distinct from phrenology, the pseudoscience that tried to link personality and character to head shape, and physiognomy, which tried the same for facial features.
James Cowles Prichard was a British physician and ethnologist with broad interests in physical anthropology and psychiatry. His influential Researches into the Physical History of Mankind touched upon the subject of evolution. From 1845, Prichard served as a Medical Commissioner in Lunacy. He also introduced the term "senile dementia".
Essai sur l'inégalité des races humaines is a racist and pseudoscientific work of French writer Arthur de Gobineau, which argues that there are intellectual differences between human races, that civilizations decline and fall when the races are mixed and that the white race is superior. It is today considered to be one of the earliest examples of scientific racism.
Samuel George Morton was an American physician, natural scientist, and writer. As one of the early figures of scientific racism, he argued against monogenism, the single creation story of the Bible, instead supporting polygenism, a theory of multiple racial creations.
Polygenism is a theory of human origins which posits the view that the human races are of different origins (polygenesis). This view is opposite to the idea of monogenism, which posits a single origin of humanity. Modern scientific views find little merit in any polygenic model due to an increased understanding of speciation in a human context, with the monogenic "Out of Africa" hypothesis and its variants being the most widely accepted models for human origins. Polygenism has historically been heavily used in service of white supremacist ideas and practices, denying a common origin between European and non-European peoples. It can be distinguished between Biblical polygenism, describing a Pre-Adamite or Co-Adamite origin of certain races in the context of the Genesis narrative of Adam and Eve, and scientific polygenism, attempting to find a taxonomic basis for ideas of racial science.
Nathaniel Southgate Shaler was an American paleontologist and geologist who wrote extensively on the theological and scientific implications of the theory of evolution, whose work is now considered scientific racism.
George Robbins Gliddon was an English-born American Egyptologist. He worked as a United States vice-consul in Egypt and assisted Muhammad Ali Pasha's plans to modernize Egypt by attaining sugar, rice, and other mills from the United States. In 1841, he became frustrated with Pasha's destruction of archaeological sites and wrote Appeal to the Antiquaries of Europe on the Destruction of the Monuments of Egypt.
Josiah Clark Nott was an American surgeon, anthropologist and ethnologist. He is known for his studies into the etiology of yellow fever and malaria, including the theory that they are caused by germs, and for his espousal of scientific racism.
Monogenism or sometimes monogenesis is the theory of human origins which posits a common descent for all human races. The negation of monogenism is polygenism. This issue was hotly debated in the Western world in the nineteenth century, as the assumptions of scientific racism came under scrutiny both from religious groups and in the light of developments in the life sciences and human science. It was integral to the early conceptions of ethnology.
Negroid is an obsolete racial grouping of various people indigenous to Africa south of the area which stretched from the southern Sahara desert in the west to the African Great Lakes in the southeast, but also to isolated parts of South and Southeast Asia (Negritos). The term is derived from now-disproven conceptions of race as a biological category.
James Hunt was an anthropologist and speech therapist in London, England, during the middle of the nineteenth century. His clients included Charles Kingsley, Leo Tennyson, and Lewis Carroll author of Alice's Adventures in Wonderland.
William Frédéric Edwards (1777–1842) was a French physiologist, of Jamaican background, who was also a pioneer anthropologist. He has been called "the father of ethnology in France". He is remembered largely for his principle of the permanency of physical "types." He was also a leader in the new science of "linguistique" and proposed a new branch of comparative philology based on pronunciation.
John H. Van Evrie (1814–1896) was an American physician and defender of slavery best known as the editor of the Weekly Day Book and the author of several books on race and slavery which reproduced the ideas of scientific racism for a popular audience. He was also the proprietor of the publishing company Van Evrie, Horton & Company. Van Evrie was described by the historian George M. Fredrickson as "perhaps the first professional racist in American history." His thought, which lacked significant scientific evidence even for the time, emphasized the inferiority of black people to white people, defended slavery as practiced in the United States and attacked abolitionism, while opposing class distinctions among white people and the oppression of the white working class. He repeatedly put "slave" and "slavery" in quotation marks, because he did not think these were the right words for enslaved Blacks.
The British explorer and Arabist Sir Richard Francis Burton (1821–1890) published over 40 books and countless articles, monographs and letters. Most of Burton's books are travel narratives or translations. His only works of original imaginative fiction are both in verse: Stone Talk (1865) and the well-known The Kasidah (1880), both of which he published under the pseudonym "Frank Baker".
Thomas Bendyshe (1827–1886) was an English barrister and academic, known as a magazine proprietor and translator.
Efram Sera-Shriar, ‘Observing Human Difference: James Hunt, Thomas Huxley, and Competing Disciplinary Strategies in the 1860s’, Annals of Science, 70 (2013), 461-491