{"id":355942,"date":"2018-12-21T14:03:21","date_gmt":"2018-12-21T19:03:21","guid":{"rendered":"http:\/\/www.rochester.edu\/newscenter\/?p=355942"},"modified":"2019-04-04T16:56:46","modified_gmt":"2019-04-04T20:56:46","slug":"lewis-henry-morgan-at-200-reintroduces-a-landmark-scholar-355942","status":"publish","type":"post","link":"https:\/\/www.rochester.edu\/newscenter\/lewis-henry-morgan-at-200-reintroduces-a-landmark-scholar-355942\/","title":{"rendered":"‘Lewis Henry Morgan at 200’ reintroduces a landmark scholar"},"content":{"rendered":"
\"portrait
Lewis Henry Morgan.<\/figcaption><\/figure>\n

He studied Native American cultures, researched beaver colonies, corresponded with Charles Darwin, served in the New York State Legislature, and influenced the likes of Karl Marx. And, in his role as an attorney, he helped secure the charter for the University of Rochester.<\/p>\n

\u201cLewis Henry Morgan was a scholar with broad interests, working on\u2014and writing about\u2014all kinds of things,\u201d says Robert Foster, professor of anthropology at Rochester. \u201cBut for a variety of reasons, he has been remembered selectively or forgotten altogether.\u201d<\/p>\n

With this as the bicentennial year of Morgan\u2019s birth\u2014and the University\u2019s Rush Rhees Library the principal repository for artifacts and materials related to Morgan\u2014Foster thought it was time to take a fresh look at his legacy. Thanks to a $30,000 grant from the University\u2019s Humanities Project, along with $3,000 from his own research budget as Richard L. Turner Professor of Humanities, Foster launched the Lewis Henry Morgan at 200<\/em> multi-partner initiative to acquaint people with Morgan\u2019s life and work, as well as offer a critical reevaluation. The centerpiece is an online digital project<\/a> that documents Morgan\u2019s work, provides a biographical overview, and summarizes the many events and activities taking place throughout the region.<\/p>\n

Morgan\u2019s League of the Ho-de\u2019-no-sau-nee (or Iroquois<\/em>), published in 1851, became a seminal work, often considered to mark the beginning of American anthropology.<\/p>\n

\u201cMorgan tried to avoid the trap of understanding other cultures in terms of his own. He learned that the social and political world of the Haudenosaunee was organized, systematic, and logical, but not on terms that were familiar to Europeans,\u201d says Foster. \u201cThat was a fundamental anthropological insight\u2014engage other people on terms that you don\u2019t simply reject out-of-hand as being irrational, unintelligible, or wrong.\u201d<\/p>\n

Morgan\u2019s own copy of League of the Ho-de\u2019-no-sau-nee<\/em> is on display at Rush Rhees Library as part of the Lewis Henry Morgan at 200<\/em><\/a> exhibition, with companion displays at the Central Library of Rochester<\/a> and the Rochester Museum and Science Center<\/a>.<\/p>\n

Among the scholars who have drawn from the library\u2019s rich Lewis Henry Morgan collection is Daniel Noah Moses \u201901 (PhD), whose book,\u00a0The Promise of Progress: The Life and Work of Lewis Henry Morgan<\/em>\u00a0(University of Missouri Press, 2009), is based on his doctoral dissertation in history at Rochester. According to Moses, Morgan should be remembered for his role in developing a big-picture story of human civilizations now widely taken for granted.<\/p>\n

\"title
League of the Ho-de\u2019-no-sau-nee (or Iroquis)<\/em> was originally published in 1851.<\/figcaption><\/figure>\n

\u201cWith his deep respect for the power of the human mind, Morgan focused on the human interaction with the environment, the interplay of technological innovation, the development of material culture, and changes in family, property, and social arrangements to trace the human story from the most primitive conditions to the complex state-based societies of his day,\u201d says Moses.<\/p>\n

For Moses, Morgan’s account of social evolution helped strengthen the concept of the “social,” in contrast to what might be “natural” or “transcendent.”\u00a0 How much of what individuals take as \u201cnatural” is a product of what is imposed upon them by the society and time into which they are accidentally born?\u00a0\u201cMorgan deserves a great deal of credit for his pioneering anthropological attempts to understand what accounts for the range of human social diversity, how societies hold together, and how they change,” says Moses.<\/p>\n

Despite his accomplishments, Foster explains that Morgan did not fully rid himself of the prejudices and assumptions of the 19th-century society he inhabited. Believing that Native Americans would vanish through assimilation, he sought to record their way of life before it all disappeared. And, as explained in his book Ancient Society<\/em><\/a>, Morgan firmly believed that while all societies evolved from a rude to a civilized state\u2014specifically progressing from savagery to barbarism to civilization\u2014they did not all progress at the same rate.<\/p>\n

At the same time, Foster calls Morgan\u2019s contributions \u201cincontestable,\u201d citing his work on kinship terminology. \u201cHe basically put kinship studies on the map as a central anthropological preoccupation,\u201d says Foster. \u201cHis project of documenting kin terminologies from around the world is an extraordinary example of a big data project in the 19th century. To him we owe the discovery that there are only a handful of types of kin terminologies\u2014the terms by which people address and refer to their relatives.\u201d<\/p>\n

For Melissa Mead, the John M. and Barbara Keil University Archivist and Rochester Collections Librarian, one of the highlights of the library exhibit is Morgan\u2019s own copy of League of the Ho-de\u2019-no-sau-nee<\/em>, which has handwritten annotations. \u201cHe changed words and phrases, such as Indian race<\/em> to tribe<\/em> or nation<\/em>,\u201d says Mead. \u201cTo me, that demonstrates a constant evolution in his thinking, and reinforces the need to take people\u2019s writings on their terms, and not read them with a modern-day sensibility.\u201d<\/p>\n

Morgan was also among the first\u2014if not the first\u2014to collect artifacts in an academically significant way. Not wanting to simply display exotic masks and headdresses as mere curiosities, Morgan collected everyday items of material culture such as tools and clothing. He tried to obtain the correct vernacular terms for each item and the circumstances under which it was used. \u201cHis work on material culture was quite original,\u201d says Foster. \u201cI can\u2019t think of another collection before his that had greater breadth and better documentation.\u201d<\/p>\n

A true polymath, Morgan studied more than human societies, as evidenced by his 1868 book The American Beaver and his Works<\/em>. \u201cUp until then, animal studies were based on anatomy,\u201d says Foster. \u201cIn many ways, Morgan\u2019s book was the first account of animal behavior observed \u2018in the wild\u2019.\u201d<\/p>\n

\"scientific
Frontpiece illustration from The American Beaver and his Works.<\/em><\/figcaption><\/figure>\n

While Morgan was very much a creature of the 19th century, some of his insights presaged attitudes more prevalent in the 20th and 21st centuries. When it came to intelligence, Morgan made no qualitative distinction between humans and animals, believing both could improve their conditions and progress. And he ended American Beaver<\/em> with a series of provocative insights, questioning whether it is ethical to eat animals. \u201cAn arrest of the progress of the human race can alone prevent the dismemberment and destruction of a large portion of the animal kingdom,\u201d he wrote.<\/p>\n

Morgan never taught in a classroom, having done his work long before colleges and universities developed areas of specialization. But after becoming president of the American Association for the Advancement of Science, he did establish a section in the organization for anthropology.<\/p>\n

Along with the online project and exhibitions on and off campus, Lewis Henry Morgan at 200<\/em> has included events on contemporary Haudenosaunee issues in collaboration with the Tonawanda Reservation Historical Society, the Seneca Art and Culture Center at Ganondagan, and the Rochester Museum & Science Center. In addition, a walking tour<\/a> has been developed for Friends of Mt. Hope Cemetery, which includes the Morgan family mausoleum and the graves of some members of the Pundit Club, a literary fraternity co-founded by Morgan.<\/p>\n","protected":false},"excerpt":{"rendered":"

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