Archive for Expeditions
Jason Anthony knows about the cuisine in Antarctica. He spent eight seasons on the southern continent in the U.S Antarctica Program. In Hoosh: Roast Penguin, Scurvy Day, and Other Stories of Antarctic Cuisine, he uses this knowledge as a way of examining the culture and history of food in Antarctic exploration. It is a new approach to a topic that often considers heroism, flag planting, and sledging distances but not the stuff that most occupied the thoughts of polar explorers: food. Look for Hoosh in November when it comes out with University of Nebraska Press.
Excerpt from Hoosh, Chapter 4, “Meat and Melted Snow,” with the permission of Jason Anthony and University of Nebraska Press:
Early travel into interior Antarctica required a level of planning and austerity unsurpassed in exploration until humans ventured into space. When the men of the heroic age left their coastal huts to explore the hinterlands, they left behind the last vestige of ordinary life. No stockpiled crates of food, no fresh meat squawking outside the door; the continent offered only cold air to breathe and hard snow to melt. Sustenance was limited to what they could carry, and they could not carry much, because, paradoxically, the less food weight they carried the farther they could go. Up to a point. Robert Scott expressed the dilemma elegantly: “The issue is clear enough: one desires to provide a man each day with just sufficient food to keep up his strength, and not an ounce beyond.”
Success in sledging depended on embracing the austerity with which Antarctica greeted these men. Sledging food had to be complete but also simple, concentrated, dehydrated, compressed, calculated, and packed tightly. Most expeditions brought pemmican, a perfect endurance food used by Native Americans for millennia, and converted it on the trail to “hoosh,” their stew of pemmican and melted snow, usually thickened with crushed biscuit. This was supplemented by a carbohydrate, usually biscuits, and often some modicum of sugar, caffeine, and dairy fat. Units of each were calculated in volume and weight and accumulated only up to the thin line between starvation and distance desired.
Antarctic sledging began with Frederick Cook teaching the craft to Roald Amundsen on the Belgica. On January 30, 1898, expedition leader Adrien de Gerlache, Cook, Amundsen, and two others undertook the first Antarctic sledge journey, climbing a short distance to a peak on Brabant Island and camping for seven days. Difficult weather confined them to a “sybaritic life” in the tent, wrote Gerlache, lounging amid “the aromas of cocoa or the good and cheering smell of pea soup.” Then, at the end of winter, Amundsen, Cook, and Lecointe undertook another short sledge journey toward an iceberg from the ice-trapped Belgica. Cook reports that in their quest for fresh meat Amundsen “was solemnly appointed chairman of the order of the penguin.” They tried eating some lousy Swiss soup mix, but threw it away in order to cook up penguin breast in the same pan. That was fine, but when they made hot chocolate in the pan, remnants of the soup and penguin made it “filth” to Lecointe. He had no idea how common such filth would become in Antarctic cuisine.
Despite these pleasant origins, Antarctic sledging was often a profound exercise in risk management. A balance had to be struck between sledging goals and the reality of starvation, between ambition and death. When dogs or ponies pulled the sledge, the burden was shared, while manhauling – when men stepped into harness – was one of the most strenuous human activities ever conceived. It was a sort of voluntary slave labor in the name of patriotism and knowledge, seeking glory in laying claim to the last great blank spot on the map. Their bleak journeys were often fed more with idealism than hoosh.
In the tradition of nineteenth century European expeditions to remote areas of Africa, Asia, and the Arctic, some heroic-age expeditions brought beasts of burden to Antarctica that in hard times became meat for the hoosh. Ponies and dogs hauled and then became fodder. After his desperate experience on the ice, Douglas Mawson reasoned that “in an enterprise where human life is always at stake, it is only fair to put forward the consideration that the dogs represent a reserve of food in cases of extreme emergency.” Few things are as efficient on a life-or-death journey as the ability to eat your transportation.
Mostly this was a British affair. Of eighteen heroic-age expeditions, fifteen brought beasts of burden, but only six (four British, one Australian, one Norwegian) converted them into food. Scott’s Discovery expedition fed dogs to dogs as provisions dwindled. On Shackleton’s Nimrod expedition, Siberian ponies pulled sledges full of supplies for his depots on the Ross Ice Shelf before their worn-out carcasses became supplies in the depots. Shackleton was careful to eat this fresh, heavy meat before the lightweight, concentrated pemmican they could carry farther. Sometimes they chewed raw cubes of it as they walked. “One point which struck us all,” Shackleton wrote later, “was how man’s attitude towards food alters as he goes South. At the beginning, a man might have been something of an epicure, but we found that before he got very far even raw horse-meat tasted very good.” Best of all, he said, was blood from a butchered pony frozen into an icy mass in the snow, which was then boiled to thicken the hoosh. Socks, Shackleton’s last pony, fell into a crevasse just hours before he was due to be shot and cut up for food. Shackleton later posited that “the loss of Socks, which represented so many pounds of meat,” might have cost them the Pole.
In Shackleton’s shadow, Scott returned in the Terra Nova to follow the same path to the Pole, using the same ill-suited ponies as transport. As the first five were shot along the trail, each made four or five meals for the dog teams. Scott reported that his men enjoyed the change too: “Tonight we had a sort of stew fry of pemmican and horseflesh and voted it the best hoosh we had ever had on a sledge journey.”
Sometimes it was extreme necessity that drove the men to eat the burdened beasts. Douglas Mawson and Xavier Mertz resorted to eating their dogs only when all other options had disappeared into a black crevasse. Shackleton’s Endurance tale makes it plain that once the disintegration of Weddell Sea ice forced them into crowded boats, there would be no place for their beloved dogs. Shackleton ordered them shot and eaten. It tasted “just like beef,” he said, “but, of course, very tough.”
The name most associated with eating domesticated animals in Antarctica is Roald Amundsen, whose slaughter of twenty four healthy dogs is infamous. Amundsen’s Butcher’s Shop, like Scott’s Shambles Camp, marked not just the end of these animals’ lives but also the place where carcasses were dressed for consumption. “Great masses of beautiful fresh, red meat, with quantities of the most tempting fat, lay spread over the snow,” wrote Amundsen, a hungry Norwegian epicure for whom the dogs’ corpses recalled “memories of dishes on which the cutlets were elegantly arranged side by side, with paper frills on the bones, and a neat pile of petit pois in the middle.”
The story here is neither of epicurean savagery nor even of human hunger, but of transport management. Amundsen, the most professional and shrewd of polar explorers, created a calculus of weights carried and weights consumed for every day of the roundtrip journey to the Pole. He related this to the pulling power of a dog – how many pounds on the sledge each dog could haul. As food and fuel were consumed, weight on the sledge diminished, and at a certain point that lost weight would equal a dog’s pulling power and the dog became superfluous. Amundsen then related “the average weight of edible flesh of a dog and its food value when eaten by the others. By these calculations,” he wrote, “I was able to lay out a schedule of dates upon which dog after dog would be converted from motive power into food.” In this analysis, some dogs were killed so others lived comfortably on the trail. After twenty four dogs were killed at the Butcher’s Shop and after the Norwegians had been to the Pole, six more were slaughtered, one at a time, so the surviving dogs actually gained weight on the return journey. The open question is how many more dogs might Amundsen have brought home safely had he not stuck to his calculation so firmly.Though Amundsen shows real affection for individual dogs throughout the story, he was a man on a mission. The animals were slaves to his cause, and so completely did Amundsen believe in that cause that he could write casually of their destruction: “I must admit that [the cutlets] would have lost nothing by being a little more tender, but one must not expect too much of a dog.” In fact, Amundsen expected everything of them, and he got it.
Alexander von Humboldt had the air of the mystic about him. He was a man who wandered mountains, gathered disciples, and looked for hidden meanings. In the age of specialization, he still thought it reasonable to write a book about The Universe. Yet as mystics go, Humboldt was a strange one. His visions did not appear to him in moments of solitude, while sitting in a temple or perched on a mountaintop. Rather, they came to him in the midst of the typhoon, trying to apprehend the deluge of phenomena that swirled about him. While Siddhartha and St Thomas abandoned their possessions, Humboldt hoarded his. Barometers, dip compasses, pressed flowers, dead birds: they fill the Baron’s world. These objects pack the corners of almost every portrait ever made of him (replaced in later years by shelves overflowing with books). If Humboldt was a mystic, he was one who suffered from obsessive-compulsive disorder.
Yet it wasn’t that Humboldt couldn’t let go. It was that little things mattered. In ephemeral objects and bits of data, he saw hidden patterns of the world, the connective tissue of the universe. These deeper motives were often invisible to his readers, especially for the first decades of the nineteenth century. In the early years, North Americans and Europeans tended to look upon Humboldt, fondly, as both expert and walking cabinet-of-curiosities. Only in the late 1840s, with the publication of the magisterial Cosmos, did they gain full measure of Humboldt’s interest in the big picture. Even then, however, Humboldt struggled to explain himself, to tell the story of big ideas through the scrupulous account of small phenomena, a project that required greater literary skills than he possessed.
For this reason, Humboldt would have thrilled to read Passage to Cosmos, not because Laura Walls had written about him, but because she had done what he had always hoped to do: bring a fine-grain reading of the subject elegantly to bear on questions of greater scale. Like her subject, Walls fully commands the details of her story. Passage offers a close reading of Humboldt’s early life, his expedition to South America, his return to Europe, and his efforts to articulate a vision of Cosmos. Yet Passage roosts in the trees of Humboldt’s life only so long before soaring off for different views of the woods: Humboldt’s roots in German philosophy, his experiences in the Post-Enlightenment cultures of France and the United States, and his attempts to walk the ridgeline between the emerging “two cultures” of science and literature. Humboldt’s flights from the particular to the general sometimes give the reader vertigo. This is not true of Passage. Walls shows exceptional skill in bringing us from microcosm to macrocosm and back again, never losing sight of the narrative arc of her story.
There is, of course, no perfect view of the woods, the Universe, or Prussian explorers. As Humboldt understood, the human subject was not, nor could be, mere witness to Nature. It was its co-creator, the imaginative agent that put disparate phenomena together into a whole. This is true of biographies too. Passage reflects Walls’ deep understanding of American literary and scientific circles in the 19th century, the educated “Culture of Truth” that embraced Humboldt’s work and adapted its ideas for use in natural history, philosophy, and literature.
Yet there were other channels of the Humboldt Current that remain uncharted in Passage. While Walls gives an incisive account of Humboldt’s impact upon Transcendentalists and natural philosophers, she is silent on his earliest adopters: educators and textbook writers who understood Humboldt’s holistic visions long before he had become the hero of Cosmos. When Humboldt’s primitive maps bearing “isothermal lines” (the ancestor of modern weather maps) first appeared, they were scarcely noticed in scholarly circles.
Before they percolated up to the salon and the café, they would become well known in the classroom to thousands of American pupils who worked through the geography primers of William Woodbridge and Emma Willard in the 1820s. Woodbridge, Willard, and the textbook writers who copied them, were quick to see the genius in Humboldt’s holistic displays of information, extending, colorizing, and annotating his isothermal maps. By the 1830s, geography primers had abandoned rote lists of names and places to emphasize “the relations among things” including climatic and ecological zones, economic production, and maps displaying the world’s population by their “degree of civilization.” Here is the irony that Passage misses: while elites continued to see Humboldt as a living encyclopedia well into the 1830s, the “rougher classes” had already come to understand his work in more modern, post-Cosmos, ways.
If Passage doesn’t chart all the ways Humboldt shaped America, it remains a work of broad scope and great beauty. Walls navigates adeptly through the many perils that confront the Humboldtian biographer. She finds drama in the corners of Humboldt’s life that others have missed. She succeeds in being comprehensive without being exhaustive. She has managed, in the words Humboldt’s brother Wilhelm, to “clothe the skeleton with flesh.” The result is a biography that soars. Of the many excellent works on Humboldt that have emerged in the last decade, this one is the best.
This review is part of a roundtable review of Wall’s book at the H-Environment Discussion Network. Thanks to the H-Enivironment for permission to post this excerpt here.
This month, W.W. Norton comes out with Steve Kemper’s new book, A Labyrinth of Kingdoms: 10,000 Miles Through Islamic Africa. It chronicles the scientific expedition of Heinrich Barth in 1849-1855. Barth explored Africa at a time when the continent’s relationship with the West was in transition. This was still the era of missionary explorers such as David Livingstone (exploring far to the south) yet in just two decades, a new generation of explorers such as Henry Morton Stanley would survey the continent as the opening act of the “Scramble for Africa,” a European land grab which would put Africa under colonial control for almost a century.
Below is an excerpt of the book in which Barth and his fellow scientist Adolf Overweg are traveling with a tribe of Arab raiders, the Welad Sliman, into Kanem, northeast of Lake Chad. Kemper also blogs about his experiences following in Barth’s footsteps here.
From Chapter 16: “The Horde of the Welad Sliman.” Reprinted from A Labyrinth of Kingdoms: 10,000 Miles through Islamic Africa by Steve Kemper. Copyright © 2012 by Steve Kemper. With the permission of the publisher, W.W. Norton & Company, Inc.
“The next day the group rested at a camp on the edge of a river. “We had a good specimen to-day,” wrote Barth, “of the set of robbers and freebooters we had associated with in order to carry out the objects of the mission.” When a small caravan of Tebu people crossed the river near Barth’s group, the Welad Sliman seized their entire cargo of dates.
Barth’s troupe crossed the river the following day. The ferry consisted of six calabashes yoked together, on which the passenger sat, pushed by two swimmers. From this shaky perch Barth managed to take several measurements of the river’s depth and contours. On the other side, the Welad Sliman filched three sheep for supper. They also kindly cleared a spot for Barth’s tent. Then during the night they stole one of his valuable waterskins.
(“A new skin recently greased with goat or sheep fat is abominable,” wrote explorer Francis Rennel Rodd, “as the water becomes strongly impregnated with the reek of goat. But water from a good old skin can be almost tasteless, though such skins are hard to come by. Some of the water one has drunk from goatskins beggars description; it is nearly always grey or black, and smelly beyond belief.”)
The rulers of Bornu did nothing to protect the region’s beleaguered villagers from freebooters, yet squeezed the people for tribute. The villagers also paid off marauding Tuaregs. The Welad Sliman simply took what they wanted. Four days after stealing the dates, they plundered some cattle-herders, taking not only their milk but the containers. The herders appealed to Barth and Overweg, who recovered the vessels, empty, and apologized with some small presents. During the next day’s travel, while Barth bought milk from some cattle-herders, the Arabs stole one of the herders’ horses. Later that day the robbers snatched another cargo of dates, plus the ox carrying them. “And yet the people who were thus treated were subjects of the King of Bornu,” wrote Barth bitterly, “and the Welad Sliman were his professed friends and hirelings.”
Despite the violence and lawlessness, Barth tried to focus on his scientific mission and his faith in knowledge. “There was a feeble spark of hope in me,” he wrote, “that it would not always be so, and I flattered myself that my labors in these new regions might contribute to sow here the first germs of a new life, a new activity.”
There were compensations for his observant eye, starting with the peculiar landscape. To the north, sand hills rolled into the Sahara. To the south, marshy flats and lagoons led to the blue waters of the lake. On the grassy plain in between lived farmers and herders. The Arabs shot a beautifully patterned snake that Barth measured at eighteen feet, seven inches, with a five-inch diameter. The natives cut it open for the fat. After noting lots of elephant tracks and dung near the shoreline, Barth finally saw “one of the most interesting scenes which these regions can possibly afford”—a herd of ninety-six elephants, “arranged in a natural array like an army of rational beings, slowly proceeding to the water.” He sketched them.
Two days later, trying to find their way out of a “labyrinth of lagoons,” Barth’s horse panicked while trying to cross a deep bog and fell on its side, with Barth underneath. As both creatures thrashed to extricate themselves, the horse kicked Barth several times in the head and shoulders, without severe damage. “I had on this occasion a good specimen of the assistance we were likely to receive from our companions in cases of difficulty,” wrote Barth, “for they were looking silently on without offering me any aid.” Like vultures watching an animal stuck in a mudhole.
On October 1 they reached the outskirts of the Welad Sliman’s main camp. About 250 horsemen formed a welcoming line and greeted them with musket fire and wild war cries. At the Arabs’ urging, Barth and Overweg responded with the traditional gesture, galloping straight up to the line of horsemen and saluting them with pistol shots. (“This is a perilous sort of salutation,” wrote the explorer Dixon Denham, who knew first-hand. As he and his Arab companions galloped to greet the sultan of Mandara, they trampled and killed a mounted onlooker and broke his horse’s leg.)
Barth and Overweg were shown a spot to pitch their tents. “We had now joined our fate,” wrote Barth, “with that of this band of robbers.”
For Barth, the trip’s main purpose was to solve another geographical puzzle. The Bahr el Ghazal was a sandy valley lined with vegetation that sometimes contained water. Barth’s question: was it a source for Lake Chad, or an outlet? He asked the Welad Sliman’s young leader to arrange an excursion there, about 200 miles east. No, said the man, impossibly dangerous. Then maybe they could explore the eastern side of Lake Chad? Perhaps, said the man, since they were about to go raiding in that direction. In several ways this was not what Barth had signed up for, though he shouldn’t have been surprised.
The raiders didn’t move for several days. Barth, still weak from fever, welcomed the time to recuperate. He began learning Tebu. He also developed a taste for camel’s milk, which he began to prefer. “Milk, during the whole of my journey, formed my greatest luxury,” he wrote. But the milk in Kukawa disgusted him because the Kanuris added cow’s urine to it, to keep it from going sour.
One night there was some excitement when a prize female slave, captured as booty and destined for the vizier’s harem, ran off. The next morning they found her necklace, bloody clothes, and gnawed bones.
The Arabs broke camp on October 11 and rounded the northern edge of Lake Chad, heading southeast. Their camels carried empty sacks to hold plunder. They traveled in an atmosphere of threat and aggression, constantly on alert for attacks, their own or an enemy’s, since everyone in the region hated them. Scouts raced off to check every rumor about possible victims or assailants. Despite the oppressive heat, the horde camped in shade-less places to foil ambush by foes and wild beasts. It was physically and psychologically exhausting.
Barth and Overweg didn’t know the Welad Sliman’s objective or destination. On the route towards pillage, Barth dutifully recorded vegetation, geography, animal sightings, names of villages, and currency (white Bornu shirts). His information often came from the native peoples they passed, since they knew the region “so much better than that band of lawless robbers who took no real interest in it except as regarded the booty which it afforded them.”
On October 17, after an early start, they reached the edge of their goal—the territory of the Woghda, a Tebu tribe. The Welad Sliman prepared themselves for violence in time-honored ways, with fiery speeches and fierce cries. Galloping warriors waved white banners. To hide their approach, they camped without fires. “But as soon as it became dark,” wrote Barth, “very large fires were seen to the southeast, forming one magnificent line of flame”—beacons summoning the resistance. The Woghda would be ready for them.”
Steve Kemper has been a freelance journalist for more than 30 years. His first book, Code Name Ginger: the Story Behind Segway and Dean Kamen’s Quest to Invent a New World (Harvard Business School Press, 2003), was selected by Barnes & Noble for its Discover Great New Writers award. He has written for Smithsonian, National Geographic, National Geographic Adventure, National Geographic Traveler, Outside, Wall Street Journal, Yankee, National Wildlife, The Ecologist, Plenty, BBC Wildlife, and many other magazines and newspapers. He grew up in Louisville, Kentucky. After graduating from the University of Detroit, he taught literature and writing at the University of Connecticut while earning a Ph.D. He lives in West Hartford, Connecticut.
Time gets away from me. It’s May and I’ve been slow to post. I have new material that should be in the pipeline soon. I also hope to post two new interviews within the month.
For the interim, you may be interested in a fantastic conference site “What is an Expedition?” which will be hosted by Australian National University in June 2012. In addition to paper abstracts, the site has a spectacular bibliography page which would serve as an excellent reading list for Ph.D prelim students or serious exploration junkies.
Also possibly of interest: “Beyond the Extremes: Contemporary Narratives of Exploration” a panel that poet Ravi Shankar and I organized last week at the University of Hartford. The panel included artists, historians, poets, and anthropologists speaking about the points of connection between exploration and the arts. John Dankosky moderated the panel for his radio show, Where We Live. You can listen to it here.
Last weekend, I attended a symposium, “Anthropology of Expeditions: Travel, Visualities, Afterlives” at the Bard Graduate Center in New York. I will post some reflections about themes of the conference, starting here with the keynote speech by historian of anthropology, Henrika Kuklick.
In her address “Science as Adventure” Kuklick describes a historical shift in thinking about anthropological fieldwork. In the early 1800s, westerners who ventured into the remote regions of the world were often seen as gofers rather than researchers, rugged collectors that did the bidding of armchair scientists back home. These sedentary scientists did not perceive their distance from the field as a bad thing. Far from it: in their labs and museums, they could pore over specimens and cultural artifacts without the distractions of life on the expedition. In their more controlled habitats, they believed they could consider objects comparatively, objectively, and dispassionately. Thus, distance seemed to offer advantages both physical and methodological: a safe environment and a privileged perspective from which to see species and human cultures without the bias of being on the ground, in the vortex of the new encounter.
By the early twentieth century, Kuklick argues, perceptions of fieldwork began to change. The New Imperialism of the late 1800s brought huge swaths of Africa and Asia under colonial control, making them more accessible to field scientists. The rise of disciplines such as public health and tropical medicine also gave new impetus to the human sciences conducted in remote places. Finally the meaning of first-hand fieldwork itself had started to evolve. No longer did the field represent a place of bias and distortion, but as a stage for adventure. In adventure, the explorer-scientists could show their passion for science, a passion great enough to risk sickness and death, and thereby enhance their reputation for trustworthiness in the process. In showing an adventurous spirit, the pith-helmeted field scientist’s credibility was revealed, not diminished. “It is because they act heroically, Kuklick writes “that their testimonials can be believed.” Kuklick presents a number of examples of this new authority of adventure within the work of anthropologists, particularly in the writings of Bronisław Malinowski, who studied native peoples of Australia and the Western Pacific.
Yet it is not clear to me that these examples are as representative as Kuklick claims. Yes, we can find prominent armchair scientists in the nineteenth century as Kuklick suggests, men such as Richard Owen and Georges Cuvier who were happy to do science from the confines of the museum. But we can also find plenty of counter examples: explorer-scientists such as Alexander von Humboldt, Charles Darwin, and John Tyndall who were not just tolerated, but celebrated, for their rugged fieldwork.
Indeed, adventure had become something of a fetish by the mid 1800s, affecting not only scientists but legions of western writers, artists, and intellectuals. This was, after all, an era still enthralled by Romanticism, a movement that celebrated the individual’s confrontation with nature as an essential component of truth seeking.
Conversely, the twentieth century is not quite the adventure-junkie paradise that Kuklick suggests. True, the early 1900s had a number of adventurous anthropologists, as Kuklick persuasively documents, but it also had plenty of scientists who lamented adventure as a distraction from serious field work. Beginning with the International Polar Year of 1882-3, western scientists sought to distance themselves with expeditions based on pure adventure. It was for this reason that the American Geographical Society tried to make its organization more rigorous at the turn of the twentieth century. Even the father of American anthropology, Franz Boas, believed that adventure could be taken too far. “We must not forget that the explorer is not expected merely to travel from one point to another,” Boaz wrote, “but that we must expect him also to see and to observe things worth seeing.”
In short, western scholars have been debating the meaning of expeditionary fieldwork for at least 250 years. Whether one views it as the peripheral, or the central, event of scientific discovery probably has more to do with issues of personality, individual opportunities, and disciplinary training than shifts in the scientific zeitgeist. If it does express a shift, as Kuklick suggests, I think it’s more likely to be confined to the discipline of anthropology. As for the meaning of fieldwork outside anthropology, the patterns are more difficult to see.