Resurecting raciology? Genetic ethnology and pre-1945 anthropological race classification.

This article places the current high-profile and controversial scientific project that I call 'genetic ethnology' within the same two-century tradition of biologically classifying modern peoples as pre-1945 race anthropology. Similarities in how these two biological projects have combined political and scientific agendas raise questions about the liberalism of genetics and stimulate concerns that genetic constructions of human difference might revive a politics of hate, division and hierarchy. The present article however goes beyond existing work that links modern genetics with race anthropology. It systematically compares their many similar practices and organisational features, showing that both projects were political-scientific syntheses. Studying how the origins, geography, filiations, 'travels and encounters of our ancestors' affect 'current genetic variation', both seem to have responded to a continuous public demand for biologists to explain the histories of politically significant peoples and give them a scientific basis. I challenge habitual contrasts between apolitical scientific genetics and racist pseudoscience and use race anthropology as a parable for how, in the era of Brexit and Trump, right-wing identity politics might infect genetic ethnology. I argue however that although biology-based identities carry risks of essentialism and determinism, the practices and organisation of classification pose greater political dangers.

Julio Tello as a medical anthropologist: assessing the antiquity of syphilis in ancient Peru.

This paper explores the methods used by Julio Tello to address the antiquity of syphilis in ancient Peru, examining his thesis La antigüedad de la sífilis en el antiguo Perú to understand the logic behind the procedures he used to test his hypothesis. The contention presented here is that despite being a medical thesis, his text can actually be considered an exploration of the origins of syphilis using a truly anthropological method, making Tello a pioneer in the subfield of medical anthropology in the Andes.

Julio Tello as a medical anthropologist: assessing the antiquity of syphilis in ancient Peru / Julio Tello como antropólogo médico: examinando la antigüedad de la sífilis en el antiguo Perú

Abstract This paper explores the methods used by Julio Tello to address the antiquity of syphilis in ancient Peru, examining his thesis La antigüedad de la sífilis en el antiguo Perú to understand the logic behind the procedures he used to test his hypothesis. The contention presented here is that despite being a medical thesis, his text can actually be considered an exploration of the origins of syphilis using a truly anthropological method, making Tello a pioneer in the subfield of medical anthropology in the Andes.

Resumen Este artículo analiza el método utilizado por Julio Tello en la investigación de la antigüedad de la sífilis en el antiguo Perú, examinando su tesis La antigüedad de la sífilis en el antiguo Perú, con la finalidad de comprender la lógica detrás de los procedimientos utilizados para evaluar su hipótesis. A pesar de ser una tesis en medicina, el trabajo de Tello puede ser considerado como un trabajo en el cual se utiliza el método antropológico en la evaluación del origen de la sífilis, convirtiéndose Tello en un pionero en el campo de la antropología médica en los Andes.

'Freud's speculations in ethnology': A reflection on anthropology's encounter with psychoanalysis.

In the early 20th century, many analysts - Freud and Ernest Jones in particular - were confident that cultural anthropologists would demonstrate the universal nature of the Oedipus complex and other unconscious phenomena. Collaboration between the two disciplines, however, was undermined by a series of controversies surrounding the relationship between psychology and culture. This paper re-examines the three episodes that framed anthropology's early encounter with psychoanalysis, emphasizing the important works and their critical reception. Freud's Totem and Taboo began the interdisciplinary dialogue, but it was Bronislaw Malinowski's embrace of psychoanalysis - a development anticipated through a close reading of his personal diaries - that marked a turning point in relations between the two disciplines. Malinowski argued that an avuncular (rather than an Oedipal) complex existed in the Trobriand Islands. Ernest Jones' critical dismissal of this theory alienated Malinowski from psychoanalysis and ended ethnographers' serious exploration of Freudian thought. A subsequent ethnographic movement, 'culture and personality,' was erroneously seen by many anthropologists as a product of Freudian theory. When 'culture and personality' was abandoned, anthropologists believed that psychoanalysis had been discredited as well - a narrative that still informs the historiography of the discipline and its rejection of psychoanalytical theory.

Iberian eugenics? Cross-overs and contrasts between Spanish and Portuguese eugenics, 1930-1950

This article provides the basis for further considerations on the overlap between different expressions of science, in particular psychotechnics, biotypology and eugenics, in Iberia. It sets the reception of and interest in these scientific undertakings within the specific context pertaining in both Iberian dictatorships and considers the importance of the culture of the scientific community, the role of religion and the presence of positivism within each. While the actual traffic of knowledge between the two countries was limited, the contrasts and differences in the uptake of these specialisms within the two countries and their proximity or otherwise to other fascist and authoritarian regimes of the 1930s and 1940s are explored. The article concludes that in the Spanish case, although there were greater proximities to certain forms of fascist and Nazi eugenics, it was the commitment to Catholicism and nationalist regeneration that allowed for concessions to environmental improvements. A more Germanic strain was present in Portugal but this was dislodged by a consistent commitment to social hygiene rather than racial hygiene, again within the constraints provided by overarching Catholicism (AU)

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Dr. Stanko Sielski (1891-1958): Physician, scientist, humanist.

UNLABELLED: This work presents the results of research into the life and work of Dr. Stanko Sielski, related to his professional, scientific and humanitarian work. He was born in Gracanica, Bosnia and Herzegovina (BH) in 1891, to a family of Polish origins. He attended high school in Travnik and completed his studies of medicine in Vienna in 1919. During the First World War he served on the frontlines with the Austro- Hungarian army. He began his service as a doctor in Konjic, Prozor and Glamoc, and then worked in Varcar Vakuf, Zenica, Travnik, Bihac, Banja Luka, Sarajevo and Tuzla. At that time in BH living conditions were very bad, the level of education of the people insufficient, there were many epidemics of infectious diseases, and the mortality of the population was high. Dr. Stanko Sielski made a significant contribution to treating the sick, preventing various diseases and the health education of the people. In the realm of the history of medicine in BA, he researched the life and work of doctors from previous generations, the work of medical institutions, old medical manuscripts written in Arabic, Persian and Turkish, folk beliefs about the origins and treatment of a variety of illnesses, and the role of herbal medicine and amulets in treating the sick. In addition, he undertook research in the fields of archaeology, ethnology and sociology. He published the results of his research in scholarly journals. In the Second World War he saved the lives of many Jewish doctors and their families from persecution in concentration camps, and as a result in 2014 he was posthumously declared "Righteous Among the Nations". CONCLUSION: Dr. Stanko Sielski, alongside his work as a doctor, was also involved in a variety of scientific research and publication work, which contributed to the preservation and a better understanding of the material and spiritual heritage of BH.

Tree-Ring Dating of the Reshui-1 Tomb in Dulan County, Qinghai Province, North-West China.

Tuyuhun and Tubo were two important states that thrived in north-western China during AD 311-900 in parallel with the Han Chinese dynasties of Sui and Tang periods. The Reshui Tomb Cluster located in Dulan County of the north-eastern Tibetan Plateau is an important cultural relic of the Tuyuhun-Tubo age. The official excavations of the Reshui tombs were regarded as top events in archaeology in the 1980s and 1990s in China. The Reshui-1 Tomb is the largest one among the tombs in the area. Since its excavation, there have been debates on whether the owner of the tomb belonged to the Tuyuhun or Tubo ethnicity. Therefore, accurately dating the Reshui-1 Tomb has a critical place in studying the Tubo and Tuyuhun histories. We collected 7 discs and 11 increment cores of Qilian juniper (Juniperus przewalskii Kom.) from the exposed and fallen beams of the roof of the Reshui-1Tomb. The lengths of the 16 tree-ring records are between 69 and 152 years. Based on a previously developed master dating chronology using Qilian juniper samples from the eastern Qaidam Basin, the calendar dates of the 16 specimens were determined by the COFECHA program and visual dating procedure. The average inter-series correlation among the dated sample series is 0.696, indicating good quality of cross-dating. The year of the outermost rings is AD 715 for the 7 discs and 4 out of the 9 increment cores. Moreover, the ring-width variations of the samples are consistent with the existing chronologies from the region. The presence of late-wood of AD 715 in the samples indicated that the Reshui-1 Tomb was completed in late AD 715 or early 716, which means that the Reshui-1 Tomb was finished in the Tubo age. This date provides direct evidence for archaeologists to determine the owner's ethnicity and identify of the Reshui-1 Tomb.

Arctic observers: Richard King, monogenism and the historicisation of Inuit through travel narratives.

In 1848 the ethnologist, surgeon and Arctic explorer Richard King (1810-1876) published a three-part series on Inuit in the Journal of the Ethnological Society of London. This series provided a detailed history of Inuit from the eleventh century to the early nineteenth century. It incorporated a mixture of King's personal observations from his experience travelling to the Arctic as a member of George Back's expedition (1833-1835), and the testimonies of other contemporary and historical actors who had written on the subject. The aim was to historicise Inuit through the use of travel reports and show persistent features among the race. King was a monogenist and his sensitive recasting of Inuit was influenced by his participation in a research community actively engaged in humanitarian and abolitionist causes. The physician and ethnologist Thomas Hodgkin (1798-1866) argued that King's research on Inuit was one of the best ethnological approaches to emulate and that it set the standard for the nascent discipline. If we are to take seriously Hodgkin's claim, we should look at how King constructed his depiction of Inuit. There is much to be gained by investigating the practices of nineteenth-century ethnologists because it strengthens our knowledge of the discipline's past and shows how modern understandings of races were formed.

A good Darwinian? Winwood Reade and the making of a late Victorian evolutionary epic.

In 1871 the travel writer and anthropologist W. Winwood Reade (1838-1875) was inspired by his correspondence with Darwin to turn his narrow ethnological research on West African tribes into the broadest history imaginable, one that would show Darwin's great principle of natural selection at work throughout the evolutionary history of humanity, stretching back to the origins of the universe itself. But when Martyrdom of Man was published in 1872, Reade confessed that Darwin would not likely find him a very good Darwinian, as he was unable to show that natural selection was anything more than a secondary law that arranges all details. When it came to historicising humans within the sweeping history of all creation, Reade argued that the primary law was that of development, a less contentious theory of human evolution that was better suited to Reade's progressive and teleological history of life. By focussing on the extensive correspondence between Reade and Darwin, this paper reconstructs the attempt to make an explicitly Darwinian evolutionary epic in order to shed light on the moral and aesthetic demands that worked to give shape to Victorian efforts to historicise humans within a vastly expanding timeframe.

[ETTORE BIOCCA, THE MAN AND HIS ARCHIVE (1932-2001)]. / ETTORE BIOCCA E IL SUO ARCHIVIO (1932-2001).

Ettore Biocca's archive reflects the liveliness of scientific interests and the extreme political and social sensibility that distinguished the personality to confirin the image, still alive in the memories of those who knew him, of a free spirit, impulsive, independent; a character incapable of compromise, always ready to hear his voice everywhere warned the environment threatened or violated human rights. His archive provides interesting ideas for historical research, especially the study of Parasitology in Italy and world.

POLISH STUDIES OF THE MEDICAL TRADITIONS OF THE AINU.

Present knowledge of the history of Ainu culture is owed in significant part to Polish Far-East researchers Bronislaw Pilsudski (1866-1918) and Waclaw Sieroszewski (1858-1945). They were both exiled to Siberia for their patriotic activity at the time where Poles struggled for independence. Bronislaw Pilsudski is known for using glass photographic plates and wax recording cylinders for recording the already disappearing culture of the Ainu people. It is thanks to his research that we are able today to trace back the names of over 100 plants that had therapeutic, and as believed by Ainu, also magical power. The plants with the highest therapeutic significance had common characteristics: strong effects, intensive scent and stings. Nowadays, the Ainu people constitute an ethnic minority in Japan (population of over 20 000) and are supported by the Center for Ainu and Indigenous Studies at the Hokkaido University in Sapporo.

Prehistoric deforestation at Chaco Canyon?

Ancient societies are often used to illustrate the potential problems stemming from unsustainable land-use practices because the past seems rife with examples of sociopolitical "collapse" associated with the exhaustion of finite resources. Just as frequently, and typically in response to such presentations, archaeologists and other specialists caution against seeking simple cause-and effect-relationships in the complex data that comprise the archaeological record. In this study we examine the famous case of Chaco Canyon, New Mexico, during the Bonito Phase (ca. AD 860-1140), which has become a prominent popular illustration of ecological and social catastrophe attributed to deforestation. We conclude that there is no substantive evidence for deforestation at Chaco and no obvious indications that the depopulation of the canyon in the 13th century was caused by any specific cultural practices or natural events. Clearly there was a reason why these farming people eventually moved elsewhere, but the archaeological record has not yet produced compelling empirical evidence for what that reason might have been. Until such evidence appears, the legacy of Ancestral Pueblo society in Chaco should not be used as a cautionary story about socioeconomic failures in the modern world.

[Science and magic. Motives from ethnology and the psychology of perception in the epistemology of Ludwik Fleck]. / Wissenschaft und Magie : Ethnologische und wahrnehmungspsychologische Motive in Ludwik Flecks Epistemologie.

Fleck's social theory of science refers to many ethnological examples in order to explain how collective thinking and acting constructs certain systems of belief and knowing. According to Fleck, scientific concepts and practices are comparable with magic terms and ceremonies. This essay aims to identify the ethnological sources that Fleck's epistemology is using. By confronting them with other relativistic theories that were circulating in Lemberg during the interwar period, the originality of Fleck's own position can be contextualized and explained as well.

Fat, desire and disgust in the colonial imagination.

This article tracks the relatively unexamined ways in which ethnographic, travel and medical knowledge interrelated in the construction of fat stereotypes in the nineteenth century, often plotted along a temporal curve from 'primitive' corpulence to 'civilized' moderation. By showing how the complementary insights of medicine and ethnography circulated in beauty manuals, weight-loss guides and popular ethnographic books ­ all of which were aimed at middle-class readers and thus crystallize certain bourgeois attitudes of the time ­ it argues that the pronounced denigration of fat that emerged in Britain and France by the early twentieth century acquired some of its edge through this ongoing tendency to depict desire for and acceptance of fat as fundamentally 'savage' or 'uncivilized' traits. This tension between fat and 'civilization' was by no means univocal or stable. Rather, this analysis shows, a complex and wide-ranging series of similarities and differences, identifications and refusals can be traced between British and French perceptions of their own bodies and desires and the shortcomings they saw in foreign cultures. It sheds light as well on those aspects of their own societies that seemed 'primitive' in ways that bore an uncomfortable similarity to the colonial peoples they governed, demonstrating how a gendered, yet ultimately unstable, double standard was sustained for much of the nineteenth century. Finally it reveals a subtle and persistent racial subtext to the anti-fat discourses that would become more aggressive in the twentieth century and which are ubiquitous today.

Ethnology in the metropole: Robert Knox, Robert Gordon Latham and local sites of observational training.

Anthropologists have traditionally separated the history of their discipline into two main diverging methodological paradigms: nineteenth-century armchair theorizing, and twentieth-century field-based research. But this tradition obscures both the complexity of the observational practices of early nineteenth-century researchers and the high degree of continuity between these practices and the techniques that came later. While historians have long since abandoned the notion that nineteenth-century ethnologists and anthropologists were merely 'armchair' theorists, this paper shows that there is still much to learn once one asks more insistently what the observational practices of early researchers were actually like. By way of bringing out this complexity and continuity, this essay re-examines the work of two well-known British ethnologists, Robert Knox, and Robert Gordon Latham; looking in particular at their methods of observing, analysing and representing different racial groups. In the work of each figure, early training in natural history, anatomy and physiology can be seen to have influenced their observational practices when it came to identifying and classifying human varieties. Moreover, in both cases, Knox and Latham developed locally-based observational training sites.

"To surrender himself, in perfectly liberal inquiry": Walter Pater, many-sidedness, and the conversion novel.

This essay uses Walter Pater's "Marius the Epicurean" (1885) to explore why certain Victorian liberals preferred to see religion as a matter of collective inheritance rather than personal belief. Recent commentators have portrayed the Protestant emphasis on individual conversion as one of the foundations of liberal individualism. Pater's liberalism, however, sees radical breakage with the past as a threat to the humanist ideal of many-sidedness and instead imagines the path of a rich individuality as running precisely through a surrender to the inscriptions of cultural heritage. Indeed, Pater virtually transforms the idea of self-culture into that of ethnographic culture, with the detached aesthete becoming a participant-observer who can both submit to the determinations of history and reflect on them through an anthropological lens.

Differentiated origins: trajectories of transcultural knowledge in Laos and beyond.

Ethnicity belongs to the most important types of differentiation in Laos. Among the means to establish such differences is the ascription of bodies of knowledge to various ethnicities. Ritual healing knowledge is often associated with the foreign and the culturally different. The attribution of differentiated categories of foreignness thus supports the emergence and reproduction of ethnic differentiation and interethnic communication in this region. This article compares ritual healing among Rmeet in Laos, Karen in Thailand, and Iu Mien in both countries in respect to the ethnotopography of its origins.

[Georg Forster's outline of a "science of man"]. / Georg Forsters Entwurf einer "Wissenschaft vom Menschen"

The major focus of the article is on Georg Forster's mode of elaborating a "science of man" in its theoretical and cultural contexts. The study aims at identifying Forster's distinct interest in the specificity of mankind and his interpretation of both the reasons for its diversity and its different stages of development. Forster, the articles argues, used a historicized version of Enlightenment natural history in order to analyse man a s a natural as well as a cultural being. At the same time, put anachronistically, Forster constituted the reciprocity of physical and cultural anthropology. However, he differs from Enlightenment historical thinking in that he interprets history as a contingency. Finally, the article maintains that Forster deliberately conceived of the "science of man" as a multidisciplinary empirical science.