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Lost Races, Found Histories:
Politics and Power in Colonial (Pseudo)Archaeology
Katherine Saunders-Hastings
May 14, 2007
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Archaeological interpretation, like that of all social and human sciences, draws on its contemporary social and political context to formulate knowledge of its subject, namely people, their behaviour, and their past. In turn, archaeological statements about the world, humanity, and history, whether implicitly or explicitly, feed back into the social projects and political contests of the day. Adopting archaeological discourse and idiom and co-opting its claims to epistemological legitimacy, pseudoarchaeologies tend to magnify this refractory process as they shake off the intellectual burdens of scientific rigour, actively engaging with and participating in trends and controversies in the public sphere.
In recent decades, such fringe
theories, from the feminist advocacy of “Goddess cults” in ancient Europe to
Afro-centric interpretations of the prehistory of the
Races and Ruins:
Imperial Encounters with the Indigenous Past
From the earliest explorations, excavations, and explanations of the archaeological remains of the continental interiors of the United States and southern Africa, European and American adventurers and the settlers who would follow later began to generate for themselves pseudoscientific and mythological accounts to explain what they encountered. As Gordon Sayre has noted, archaeology fundamentally consists of the “construction of narratives portraying the lives of people in the distant past” (1998: 225), and the pioneers of American and Rhodesian colonial states spun themselves some rather spectacular yarns out of the materials they came across. The questions they asked themselves recurred repeatedly in imperial contexts. Edward Said has characterized the puzzlement of the French traveler Chateaubriand, who also wrote on the Mound Builders, during his stay in Egypt: “‘how can this degenerate stupid mob of ‘Musulmans’ have come to inhabit the same land whose vastly different owners so impressed Herodotus and Diodorus?’” (quoted in Sayre 1998: 244). Wherever the brutal oppression of colonialism was forced to confront tangible, even monumental, testaments to universal human impulses towards achievement and ambition, settlers struggled to reconcile the same contradictions as Americans and Rhodesians.
In the late eighteenth century,
following the American Revolutionary War, the thirteen colonies began to expand
westward, pushing over the Appalachian Mountains into the fertile plains of the
Through a very similar process of
confrontation with and potential crisis for deeply embedded colonial
assumptions, the ruins of Great Zimbabwe and other stone building throughout
Mashonaland (the region of southern Africa that would make of the bulk of
Rhodesia, later Zimbabwe), came to utterly monopolize archaeological attention
and debate in the region from the time of the first British settlements under
Cecil Rhodes’ British South Africa Company in 1890 virtually up to the
attainment of majority rule in a newly independent Zimbabwe in 1980. Desmond Clark granted the Great Zimbabwe
ruins the dubious honour of having “‘probably produced more misinformed
interpretations than any other monument in the continent’” (cited in Chanaiwa
1973:1). Much as was the case in the
United States several decades earlier, the Rhodesian settlers were unprepared
to amalgamate into their worldview any irrefutable evidence of black African
cultural achievement, a quandary which Chanaiwa asserts must have “tortured
their colonial mentality” (1973: 9) and shaken the foundations of the
self-assigned civilizing mission that justified their imperial project. After all, if the White Man’s Burden has a
proven historical ability to stand on its own two feet, said white man may have
a harder time explaining what he’s doing trudging about the continent offering
lifts. The colonists once again resolved
their dilemma by means of invoking a vanished race, in this case generally from
the environs of the
The
Semites (Sabeans or Phoenicians) settled in
This historical fallacy, legitimized by numerous
archaeological “excavations” beginning under the aegis of Rhodes’
administration, became a seminal theme of imperial rhetoric in
The Academy and the Adventurer
The adherents of post-colonialism,
post-modernism, post-processualism and the multitudinous theoretical schools
that have proudly assigned themselves the badges of their radical afterness in
relation to the staid, unexamined assumptions and conscience of the Western
academy have for a generation been engaged in a veritable tizzy of intellectual
production surrounding and the social and political roots and implications of
the West’s characteristic epistemological endeavours. In studies such as Hall’s examination of the
social context of Iron Age archaeology in southern Africa (1984) or Sayre’s
discussion of the political milieu of archaeology in the early American
republic (1998), such concerns have worked to shed light on the elements of
social thought that allowed, and indeed encouraged, the rise of the
archaeological fantasies surrounding Great Zimbabwe and the Mound
Builders. Until recently, there was a
worrying tendency, at least in the case of the
Both Trigger and Bourdillon have
noted that because of the lack of contact between archaeologists and the
populations they study, popular stereotypes and biases have had more room for
influence than in social sciences where researchers form intimate relationships
or must identify on some level with the subject of study (1984: 662; in Beach
1998: 61). In the colonial context of
the
Past Politic: The
Ideological Usages of Archaeological Mythologies
The aforementioned intellectual
trends were widespread in the Anglophone world throughout the nineteenth
century, and though they varied in their formulations and currency over time,
it seems certain that in a general way they would have informed the popular
colonial view of indigenous people, and that they would have been likely to
have a strong impact in interpretations of archaeological sites encountered in
the colonies. But the American and
European adventurers who first explored these sites and brought them to public
attention were also acting within more parochial contexts. Sayre has identified the Early Republic
period of the United States, which includes the trans-Appalachian expansion, as
one of “profound self-questioning over the cultural and political identity of
the new nation” (1998: 228), and Hinsley too sees this as an era in which the
national identity and legitimacy were still “shallowly rooted and ambivalently
committed to permanence” (1996: 281). A
national heritage was called for to establish the prestige of the still-young
country on the world stage, but it had to be one that the Euro-American elite
could claim as their own. In Notes on the State of Virginia, his
extended reply to the French government’s questions on his home region, Thomas
Jefferson asserted plainly, “I know of no such thing existing as an Indian
monument” (quoted in Sayre 1998, 225), discounting the mounds and barrows he
had observed as haphazard burials rather than intensively planned cultural
works. The importance of the mounds
either had to be deflated and dismissed if they were to remain Indian, or they
could be inflated to national glories so long as they were stripped of any
cultural associations with Native Americans.
Cornelius Mathews, in his preface to his 1839 novel Behemoth: A Legend of the Mound Builders, implicitly addressed an
elite cultural sensitivity to “accusations that the continent lacked any of the
classical history on which Europeans founded their common Culture” (Sayre 1998:
226). He remarked that he found the
earthworks “as beautiful as any thing he can read of
Perhaps even more than the existential angst for roots to claim in the New World, the Mound Builder myth served to assuage potential crises of conscience over the United States’ engagement in what Silverberg terms an “undeclared war against the Indians who blocked their path to expansion, transporting, imprisoning, or simply massacring them” (1968: 57). But if the Indians themselves were immigrants, and what’s more recent immigrants who had themselves tried their hand at a genocidal campaign on their way into the interior, and in addition to this if the Mound Builders they had displaced had been white men (whether they were Israelites, Danes, proto-Toltecs or even giants was never firmly established, but they most definitely had been white), then surely any pangs of conscience that might occur to a settler could be assuaged by the knowledge that this American crusade westward was in fact “a war vengeance on behalf of the great and martyred ancient culture” (Silverberg 1968 57-58).
The racist
discourse that informed the Great Zimbabwe myths was in many ways very similar
to that behind those surrounding the Mound Builders. Taking possession of Mashonaland in 1890 and
rechristening it after himself, Cecil Rhodes encouraged the settlers he brought
to the area to interpret the history of Rhodesia, centred around the ruins of
Great Zimbabwe, as one of expansion and exploitation that paralleled their own
role in subduing and civilizing the region’s African inhabitants (Swanson 2001:
295). The myth of a former white
habitation, as in the
Where There’s a Will, There’s a Record
At this point it bears examining a case of the types of investigations and arguments that went into the Mound Builder and Great Zimbabwe archaeological myth-making projects. The sort of spurious reasoning that characterized these pseudoarchaeological schools is perfectly embodied in Carl Mauch, the German geologist who in 1871 became the first European known to have seen the Great Zimbabwe ruins, a sort Garlake has described as “a young man of courage and great tenacity but certainly no thinker” (1973: 62). Already well under the sway of the rumours that had been circulated by Arab-Swahili traders and Portuguese merchants since the sixteenth century that told of stores of wealth in the interior linked to the biblical King Solomon and his mines, Mauch set off not to disinterestedly investigate, but with a mission to seek “‘the most valuable and hitherto mysterious part of Africa…the old Monomotapa of Ophir!’” (quoted in Garlake 1973: 62). Long before he ever reached the site, Mauch was determined to encounter the fabled city Solomon had built for the Queen of Sheba in Mashonaland. From his first contact with the Great Zimbabwe ruins, Mauch discounted the possibility that they might be of indigenous African origin, for as far as he was concerned, the “Kaffirs” had no knowledge whatsoever of stonemasonry, and so his journals refer from the first to the “whites who built these walls” (Mauch 1996[1871]: 254, 255). An iron object he encountered was enough for him to prove “most clearly that a civilized [read not black] nation must once have lived here” (255). The pièce de résistance of Mauch’s logic comes with his determination on the basis of comparison with his cedar pencil that a splinter he removed from a cross-beam at the site resembled cedar in its grain and scent. On these grounds, he concludes that it
can
be taken as a fact that the wood which we obtained actually is cedar-wood and
from this that it cannot come from anywhere else but from Libanon [sic.]. Furthermore, only the Phoenecians [sic.]
could have brought it here; further Salomo [Solomon] used a lot of cedar-wood
for the building of the temple and of his palaces; further: including here the
visit of the Quen of Sheba and, considering Zambabye or Zimbaoë or Simbaoë written
in Arabic (of Hebrew I understand nothing), one gets as a result that the great
woman who built the rondeau could
have been none other than the Queen of Sheba.
(Mauch 1996[1871]: 256).
Mauch’s chain of reasoning is nearly as tangled as his syntax. The evidence culled from his nose and pencil aside, the wood used at Great Zimbabwe is not cedar, but rather from the tree Spirostachys Africana, a hardwood endemic to the area (Garlake 1973: 64). And quite apart from whatever its transliteration into Arabic yields, considering that with Zimbabwe written in Shona one gets as a result none other than a compound word meaning “house of stone” as the name applied to the stone buildings (Swanson 2001: 291), Mauch seems to be unnecessarily multiplying his entities, though admittedly with imaginative aplomb.
In an era when biblical narratives and traditions provided the core of popular learning, Mauch’s fixation on the Bible was at once not terribly surprising and especially fruitful in terms of its mass appeal and political reach (Swanson 2001: 294). Less than two decades later, Rhodes would seek to capitalize on the potential propaganda value for his imperialist expansion of the myth, and hired amateur excavators already committed to the Semitic myth such as Bent and Hall to excavate at Great Zimbabwe in the last decade of the nineteenth century and to deliver to him confirmation of Phoenician habitation. They largely reiterated the facile superficialities and agile contortions that had characterized Mauch’s logical leaps and bounds. Hall, appointed curator of the site in 1900, distinguished himself as particularly infamous for having taken it upon himself to shovel out and dispose of between six and twelve feet of occupation layers out of the Great Enclosure portion of the site in an effort to “‘remove the filth and decadence of the Kaffir occupation’” (quoted in Garlake 1973: 72; Swanson 2001: 294-295). When he later came to realize that all of the objects of major cultural interest (read looting value) had been found amidst the “Kaffir filth” he rearranged them schematically in a pattern that fit his racial and chronological typology, emerging triumphant from the excavation having ‘proved’ the myth of Semitic occupation against all scientific and evidentiary odds (Swanson 296).
Imperialist Culture and the Culture of Imperialism
Serving powerful ideological purposes and bridging gaps in national heritage and self-image, the pseudoarchaeologies that grew up around the Mound Builder sites and Great Zimbabwe “filled a need of the colonial imagination” (Silverberg 1968: 3) and became important points of reference in popular conceptions of the past and of colonized populations. Even Major J.W. Powell, whose work for the Bureau of Ethnology in the early 1890s was extremely influential in finally laying to rest the Mound Builder myth, sounded a note of nostalgia for its appeal:
‘It
is difficult to exaggerate the prevalence of this romantic fallacy, or the
force with which the hypothetic ‘lost races’ had taken possession of the
imaginations of men…It was an alluring conjecture that a powerful people,
superior to the Indians, once occupied the valley of the Ohio and the
Appalachian ranges…all swept away by an invasion of copper-hued Huns.’ (quoted
in Silverberg 1968: 7)
The appeal of lost races in both
Novelists had even more success,
and even fewer commitments to external reality to constrain them, in
disseminating pseudoarchaeological fancies to a broad reading public. Cornelius Mathews explicitly incorporated the
racial doctrines associated with the Mound Builder myths into his 1839 novel Behemoth: A Legend of the Mound-Builders,
invoking in reverent tones the “great race that preceded the red men as the
possessors of our continent” (Mathews 1970 [1839]: iii). In 1885, drawing on the debates and
stories that had been circulating linking Ophir and King Solomon to Great
Zimbabwe, the English novelist H. Rider Haggard published King Solomon’s Mines, an enormously popular blockbuster that sold
over 650 000 copies in the author’s lifetime that would be followed by two
further novels on the same theme (Tangri 1990: 295). The book follows the adventures of the
narrator Allan Quartermain and his companions on a quest for King Solomon’s
treasure hoard in a fictionalized version of the African region that would
become
Secularizing the Sacred Myths
The work of scientific archaeology
to undo the fallacies perpetrated on popular understandings of the past by
colonial-era mythologies such as those of the Mound Builders or Great Zimbabwe
has been long, and in some senses, is still ongoing. Blakeslee has pointed out that, partly due to
the large number of books and other cultural products dealing with the theme,
an oral tradition grew up surrounding the Midwestern mounds parallel to
published archaeological materials on the sites (1987: 791). The popular or political ramifications of
archaeological misinterpretations and misrepresentations may continue long
after the matters have been effectively resolved in academic debate, or they
may be strong enough to stifle intellectual dissent, allowing the
pseudoarchaeologies to continue unchecked.
In his editor’s notes to Mauch’s journal entry from his 1871 voyage,
Fagan notes that the claims of Phoenecian settlement “never stood up to serious
scientific scrutiny” (in Mauch 1996 [1871]: 252). Swanson likewise remarks that by the turn of
the twentieth century, a scant decade after settlement had begun in earnest,
criticism from scholarly and humanitarian circles was already mounting against the
Rhodesian administrators and their archaeological apologists (2001: 297). The first methodologically rigourous
excavations at Great Zimbabwe were conducted in 1905 by David Randall-MacIver,
also the first trained archaeologist to work with the material record at the
site. He concluded that there was not
only no need, but no evidence, to explain
At the highly visible level of formal political discourse, the Mound Builder mythological cannon subsided relatively sooner and with less rancorous debate. There had been dissent from the beginning over the racial identity of the Mound Builders, but these minority voices such as James H. McCulloh were largely overwhelmed by popular enthusiasm for the story until the exhaustive work of James Powell and Cyrus Thomas on behalf of the American Bureau of Ethnology in the 1880s and early 1890s. These archaeological findings were accepted unproblematically by the American intellectual community and Thomas’ final report to the Bureau on his investigations definitively “marked the end of an era” in American archaeology (Silverberg 1968: 221). This does not, however, necessarily indicate some inherent moral superiority of the American academy. By the turn of the 20th century, the colonial status quo had more or less been consolidated in the U.S., with the Native American peoples who had blocked the expansion westward safely pacified, exterminated, displaced from the land, or otherwise removed as an impediment to Euro-American society. In Rhodesia, on the other hand, the white settlers were always a small minority compared to the African populations they were displacing and oppressing, and as a result, the frontier mentality lingered on until independence and majority rule in 1980 and the Great Zimbabwe myth continued to have an active role in promoting a sense of solidarity and identity among the Rhodesian ruling class (Chanaiwa 1973: 9). Had circumstances evolved differently in either case, it is impossible to predict how state-sanctioned mythologies might have developed in response. Furthermore, the American pseudoarchaeological industry has kept the Mound Builder myth alive into the twenty-first century. William McNeil’s recent publication arguing for pre-Columbian trans-oceanic contact dismisses out of hand the ‘Conventional Thinking’ that the “so-called Mound Builders were actually ancestors of the American Indian,” that their “cultural development was an independent accomplishment, free of outside influence” (2005: 246). The type of discourse that was so prevalent in 19th century archaeology in colonial states has not been extirpated just because it has been purged from the mainstream of the discipline and consigned to the epistemological rubbish heap of pseudoscience. The stereotype of the unimaginative, culturally infertile Native American, African – insert indigenous population at will – is continuously exploited by pseudoarchaeologists from Barry Fell to Erich von Däniken to Ivan van Sertima, and its effects can be just as pernicious to popular understandings of past peoples and their contemporary descendents as they were a century ago. And its use demands just as much vigilance from all archaeologists committed to advocating for and defending the value of the past.
Conclusion
While many contemporary
pseudoarchaeologies tend to stake out positions at the margins of power, this
has not always been the case. In the
construction and legitimation of colonial regimes in the
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