Reenvisioning Boas and Boasian Anthropology

Franz Boas among the Inuit of Baffin Island, 1883-1884: Journals and Letters. Ludger Miiller Wille. ed. Translated by William Barr. Toronto, Ontario: University of Toronto Press, 1998. 298 pp.
Franz Boas: The Early Years, 1858-1906. Douglas Cole. Vancouver: Douglas and Mclntyre, 1999. 360 pp.     

The Passion of Franz Boas

The reputation of Franz Boas as a scientist declined in the decades after his death in 1942, but his reputation as a champion of human rights and an opponent of racism remained intact. More recently, however, some writers have questioned the sincerity, the results, and the political implications of his anthropology and his work against racism and ethnocentrism. Others have been critical of his relations with colleagues and students such as Ella Deloria and Zora Neale Hurston. In this essay I discuss some of these claims and present a more positive view. Franz Boas was passionately and consistently concerned about human rights and individual liberty, freedom of inquiry and speech, equality of opportunity, and the defeat of prejudice and chauvinism. He struggled for a lifetime to advance a science that would serve humanity, and he was as much of a humanitarian in private as he was in public. [Boas, political struggles, human relations]     

The anthropometric legacy of Franz Boas

Franz Boas was responsible for obtaining anthropometric data from approximately 27,000 subjects living around the turn-of-the-century. The subjects are of Native American, Siberian and European ancestry. These data have been entered into databases and are available for research. This paper describes the circumstances under which these data were collected and discusses their research potential.     

Franz Boas: cultural history for the present, or obsolete natural history?

Recently, some neo-Boasian anthropologists have portrayed Boas as an anthropologist with a deep sense of history, of the individual, and of agency. Focusing on Boas's ethnographic practice rather than his theoretical and programmatic statements, I first find an 'atomistic' (opposite of holistic) ethnographer, and a deep convergence between this atomism and Linnaean-type natural history. In Foucault and Jacob's interpretation of natural history, this means studying socio-cultural phenomena through their external manifestations, and removes historicity, and even individual cultures, from Boas's ethnography. Reviewing possible counter-evidence from the holistic Boas (his work on style, meaning, the 'genius of a people,' texts, secondary explanations, and psychology), I retrieve the same natural historian, and the same atomism. All these facets of his practice thus appear as surface manifestations of this underlying épistémè , which provides a single interpretative framework making it possible to integrate most of his ethnographic work. Overall, this worldview leaves little, or no, room for individuals and their agency.     

Types Distinct from Our Own: Franz Boas on Jewish Identity and Assimiliation

Boas's published writings on assimilation were deeply influenced by his German Jewish background. In particular, his unwillingness to recognize Jewish cultural identity as a reality was central to his persistent emphasis on human plasticity and his insistence that people not be "classified" in groups. In support of this argument, 19th-century German and German Jewish history is reviewed, focusing on the relation between Kultur ideology and anti-Semitism. It is suggested that this approach to Boas's statements offers fresh perspective on some of the apparent confusion in his ideas about culture and assimilation.     

A Cannibal in the National Museum: The Early Career of Franz Boas in America

Franz Boas spent several weeks at Fort Rupert, British Columbia, at the end of 1894, when he saw the Kwakiutl hamatsa ritual in situ for the first time. Soon after his return east Boas posed for a series of photographs in the U.S. National Museum for a diorama of the hamatsa dance. These photographs, now published for the first time, are a sharp reminder of Boas' constant (and sometimes forced) collaboration with the limited number of anthropological institutions in America at the end of the century, and of his personal difficulties in establishing himself professionally in America.     

How It Came to Be: Carl O. Sauer, Franz Boas, and the Meaning of Anthropogeography

How It Came to Be: Carl O. Sauer, Franz Boas, and the Meaning of Anthropogeography. William W. Speth. Ellensburg, WA: Ephemera Press. 268 pp.