Archive for Explorers
Washington D.C., July 1881
Sargent Edward Israel arrived in Washington and made his way up Capitol Hill to the Coast Survey Building. He had an appointment with C.S. Peirce, Assistant at the Coast Survey, who would instruct Israel in the use of scientific instruments needed for the Greely Expedition, scheduled to depart for the Arctic in a few weeks. At twenty-two, Israel was the youngest member of the expedition. He had just finished his degree in astronomy at the University of Michigan where he had impressed faculty with his command of theoretical astronomy. He was comfortable with scientific equipment and well-prepared to do complicated calculations and reductions. Yet the biggest challenge that would face him on this expedition was in the gathering of data. His meeting with Peirce was not merely a lesson in how to use instruments, but how to use them in extreme conditions.
When the Greely Expedition built its station on Ellesmere Island at 81°N latitude, it would be the northernmost outpost in the world, and one of the most difficult places on earth to do science. One of twelve stations to be established during the International Polar Year (IPY) of 1881-1882, the American outpost would record – along with all of the other stations – a variety of terrestrial phenomena including tides, weather, temperature, wind speed, and barometric pressure. The IPY was the brainchild of Austrian explorer, Karl Weyprecht, an attempt to redirect the energies of polar explorers away from flag planting and records of “Farthest North” towards something more substantial: a sustained and systematic program of Arctic research.
When Israel arrived at the Coast Survey Building, he was met by Peirce. The two men descended into the basement and entered Room 6. There, anchored by concrete piers, suspended from a large trapezoidal frame hung a long brass bar, the Peirce Pendulum No. 1. Few people would have identified the object as a pendulum. It did not have a round weight or a thin arm. It was not an object one would find oscillating in the case of a grandfather clock. The Peirce No. 1 was unremarkable except for small projections, “knife edges,” that jutted out of the sides of bar near its top and bottom and allowed the pendulum to hang freely in its wooden frame.
Peirce set the pendulum in motion, swinging it a few centimeters off center. The heavy bar, rocking back and forth on the slender pivot of its knife edges, swept out small, regular arcs. Israel did not record his impressions that day. He would not survive the expedition to write about it later. Perhaps his college experience with the instruments of astronomy, the telescopes that offered him spectacular views of planets and nebulae, made him jaded to the operations of the Peirce No. 1. Yet even someone less experienced with scientific instruments than Israel, some imaginary passer-by who found himself in Room 6 that day, would have struggled to find either drama or meaning in the Peirce No. 1’s slow monotonous motions. It appeared almost too simple to be useful.
Yet it was the monotony of this pendulum that gave it its power. Allowed to swing freely, a pendulum will repeat its journey back and forth in the same period of time, even as the height of its swing diminishes. It did not escape the attention of Galileo or other Renaissance scholars that the regularity of this motion offered a valuable way of measuring time itself. By the 1650s, the Dutch mathematician Christiaan Huygens understood the movement of a pendulum well enough to describe it mathematically:
T = π√(l/g)
where the time (T) of the pendulum’s swing varies directly with its length (l) and indirectly with the force of gravity (g). Assuming that gravity remains constant, the most important variable determining the pendulum’s swing is the length of its arm. By lengthening or shortening this arm, the pendulum can be made to sweep out an arc of desired duration. After Huygens patented his first pendulum clock in 1657, clockmakers developed a “seconds pendulum” that offered a spectacular improvement in accuracy from earlier clocks, reducing error from fifteen minutes to fifteen seconds a day.
By the 1700s, the pendulum had also found more esoteric uses. Since clockmakers had succeeded in showing that a swinging bob could be used as a measure of time, it stood to reason that that swinging bob, marked by increments of time, could be used as a measure of gravity. Gravity appeared to be remarkably stable over time, but was it also stable over distance? On a perfectly spherical earth, this should be the case since the distance between the surface and the earth’s center of mass would never vary. A distortion of the planetary sphere, however, would produce variations in gravity from place to place, ones that might be detectible by the swinging of a pendulum. For this reason, in the 1730s, the French geodetic expeditions of Pierre-Louis Moreau de Maupertuis and Charles Marie de La Condamine carried gravity pendulums with them to the polar and equatorial regions respectively, attempting to resolve a dispute between French geographer Jean-Dominique Cassini, who believed the earth was slightly egg-shaped, and Isaac Newton who was convinced it was squashed like a jelly-donut. The expeditions proved Newton right, but did not give enough data to describe to the shape of the geoid with precision.
This was the objective of Israel and the Peirce No. 1: to determine the precise shape of the earth from the swinging of the pendulum. In so doing, it fit comfortably within the pendulum’s expanding role as an instrument of research, marking a procession of important instruments from Condamine’s pendulum in the 1700s to Foucault’s pendulum in the 1800s. Gradually the pendulum had evolved from a symbol of timekeeping to a symbol of science. As such, it conformed nicely to the broader objectives of the IPY: to reinvent Arctic exploration as something serious, scientific, and collaborative.
As the simple brass bar swung on its knife edges in Room 6, Peirce recorded the duration of its swings. The meeting had provided Israel with a tutorial in operating the pendulum, but it had offered Peirce something equally important: a series of measurements that he could compare with those made by Israel in the Arctic. As they concluded their meeting, Israel departed. In Room 6, the Peirce No. 1 was carefully packed in a long wooden case and sealed with tin. In the days that followed, it was shipped north with other expedition equipment to St. John’s Harbor, Newfoundland where it was stowed below deck on Greely’s expedition ship, Proteus. On 7 July, the ship set sail with the expedition party for Lady Franklin Bay, an inlet on the northeastern shore of Ellesmere Island, the northernmost island in the Arctic Archipelago.
[This essay was published by the journal Endeavour in December 2012: 36(4):187-90]
 I want to thank Dr. Geoffrey Clark for his support in this project. I wrote about Greely’s pendulum briefly in The Coldest Crucible: Arctic Exploration and American Culture (Chicago: University of Chicago Press, 2006), but he convinced me that this instrument was part of a larger story. He has also generously allowed me to use his photos of the Peirce pendulum for this essay.
 William Barr, The Expeditions of the First International Polar Year, 1882-83 (Calgary: Arctic Institute of North America, University of Calgary, 1985). The goals of the IPY did not prevent the Greely Expedition from also pursuing a record of “Farthest North.” Weyprecht’s ideals co-existed with nationalistic and adventurist interests in the Polar Regions.
 C.S. Peirce, “Pendulum Observations” in Report on the Proceedings of the United States Expedition to Lady Franklin Bay, Grinnell Land (Washington, DC.: Government Printing Office, 1888), 2: 701-714.
 The changing amplitude of a pendulum swing does have a small effect on its period, something that Huygens pointed out in his work Horologium Oscillatorium sive de motu pendulorum (1673); Matthew Bennett et al., “Huygens’ Clocks,” Proceedings of the Royal Society of London, (2002) A 458, 563–579; Victor Fritz Lenzen and Robert P. Multhauf, “Development of Gravity Pendulums in the 19th Century,” Contributions from the Museum of History and Technology, Papers 34-44, On Science and Technology (Washington D.C.: Smithsonian Institution, 1966), 305-6, 324-330.
 This assumes the earth’s mass is distributed uniformly.
 Mary Terrall, The Man Who Flattened the Earth: Maupertuis and the Sciences in the Enlightenment (Chicago: University of Chicago Press, 2002).
 Leonard F. Guttridge, Ghosts of Cape Sabine: The Harrowing True Story of the Greely Expedition (New York: Berkeley Books, 2000), 49.
Would you climb an 8000-meter mountain? Descend in a submersible seven miles under the sea? Pilot a shuttle back to earth at 17,000mph? Most of us choose other paths. The astronaut who arcs around the earth every ninety minutes seems to trace out a life faster and wilder than ours down below, where we make the slow orbit from home to work and home again. It’s understandable, then, why we place explorers and adventurers in a category by themselves, honor them with statues, magazine covers, and tickertape parades. Those who take such risks, these travelers of the extreme, seem to shine with a different light. They do otherworldly things and appear, at times, born of other worlds themselves, brought up within the same towns perhaps, attending the same schools, but made alien through the crucible of perilous experience. Or, perhaps, they were alien to begin with, living among us, sharing our food and oxygen, but pushed by different winds, compelled like Icarus to fly towards the sun. We laugh at Tom Wolfe when he tells us that astronauts are made of the right stuff, but we believe him. Whether by nature or by experience, explorers seem set apart. They are different.
If this is so, what makes them different? Is it their endurance of risk? Among modern day explorers and adventurers, astronauts experience the most risk. As they enter their spacecraft, they know that they have a one to two percent chance of not coming back. This is a much higher risk than piloting a commercial plane, hand gliding, or bungee jumping. Still, it is not beyond other earthly perils. Most astronauts only make one or two flights into space. Seen as a cumulative risk over the course of their careers, astronauts endure about the same odds of death as loggers and fishermen. Yet the dangers of exploding space craft, sinking ships, and falling trees are dwarfed by the perils of getting old, perhaps the riskiest human activity of all. Being 80 years old for six months carries with it twice the risk of death of suiting up for a flight on the space shuttle. If we value risk as a measure of mettle, then, we should be looking to verandas and nursing homes rather than the void of space.
This comparison falls short because it ignores the question of motive. Risk attends many things. We need to work. We cannot help getting old. But explorers and adventurers choose risk over safer pursuits, accept danger in their quest for something else. If risk, by itself, signifies little, risk freely accepted represents a conscious commitment. Yet commitment to what? Historically, explorers have offered many motives. The Arctic explorers of the International Polar Year (1882-1883) spoke of their desire to advance science. Henry Morton Stanley, David Livingstone, and Richard Burton all pursued geographical discovery, suffering malarial fevers in their quest to find the source of the Nile. The Mercury Seven, who strapped themselves to the top of Atlas rockets, spoke of their commitment to patriotism, competing with the Soviet cosmonauts for the dominance of space.
Yet these are not the only motives that draw people to the extreme. For many, the goal of the journey is risk itself. Danger is not the cost of admission, but the feature attraction. Free-solo climbing, BASE jumping, and wingsuit flying are activities that do little to advance science, geography, or national pride. Yet for disciples of these sports, these activities offer the promise of exploring inner worlds: survey expeditions to map the contours of fear, endurance, and self-control. Risk is the object of these missions, the means of expanding consciousness, the catalyst of self-knowledge. If explorers and adventurers are unique, then, it is difficult to pinpoint exactly what makes them unique. They are a diverse group, drawn to extreme experience for different reasons.
It has always been this way. The oldest stories in human history — Exodus, Gilgamesh, and The Odyssey — are travel epics, stories of knowledge gained through hardship. Yet the nature of this knowledge has always been mixed, the lessons of the voyage open to multiple interpretations. If the extreme is an oracle that offers wisdom, it is one that speaks in riddles. Does the journey give us knowledge about the world, as the work of Pliny, John Mandeville, and Marco Polo suggest? Or does it function, as Plato, Siddhārtha Gautama, and St Francis seemed to think, as a way of gaining knowledge about oneself? In practice, these two motives for travel – worldly knowledge and self-knowledge – were never mutually exclusive. Three thousand years of travel literature have combined elements of both.
Yet by the 1800s, the idea of travel started to fray and come apart. Those who identified themselves as travelers could be grouped into a large category that encompassed every itinerant from Joseph Banks, science officer of the Endeavour, to British lads on vacation. As the concept of traveler lost definition in the eighteenth century, “explorer” entered the vernacular to delineate it, to distinguish the extreme traveler and scientific investigator from more quotidian voyagers, the doe-eyed ingénues of the Grand Tour. At the same time, artists of the Romantic Period, who worshipped nature as an untamable force, identified the essence of extreme travel, the force which pulled travelers towards waterfalls, cliffs, and active volcanoes. They called it “the Sublime.”
Our ideas about the extreme were forged in this historical moment. Since the 19th century, we have expected our explorers to be researchers, to bring back specimens and samples. Yet in truth, we pay little attention to their scientific work. (For example, can you name one scientific discovery made by astronauts on the moon?). Instead, we marvel at the experience of their journeys, their perilous escapes. We read books about Shackleton, the explosion on Apollo 13, and Armstrong’s first steps on the moon. We remain conflicted about the meaning of the extreme. We expect our astronauts to be astrophysicists, but we want to them to speak to us like Major Tom. Through their eyes, we see other worlds too.
Our attempts to define the limits of the extreme will always be fraught; not merely because the diversity of motives which draw people towards it, but because of our own mixed feelings about what it means. We read books about polar explorers, attend IMAX films about disasters on Mt. Everest. We watch YouTube videos about skydivers, cave divers, and BASE jumpers. We do this, not because we seek to place these people in a special category, but because we feel drawn to this category ourselves. We imagine ourselves on the razor’s edge, on the lip of the abyss, at the boundary of life and death, and marvel at it. Sitting in beach chairs near the life guard tower, we recognize the absurdity of our condition, reading Into Thin Air as we apply SPF 50 sunscreen, projecting ourselves on the slopes of Everest as we eat gluten-free snacks. We do so in spite of the incongruity between the lives we live and the lives we imagine. We suffer these ironies because the explorer still speaks to us. We read, we watch, and in doing this, we feel more alive.
“Beyond the Extreme” was originally published in the online arts journal Drunken Boat, volume 16, available here.
For the past three weeks, I’ve been in Uganda doing research on my next book, Lost White Tribe: Explorers, Scientists, and a Theory of Race that Changed Africa (New York: Oxford University Press, 2015). The book begins in 1876 in East Africa, where the journalist and explorer Henry Morton Stanley encountered four Africans whose light complexion and European features “aroused [his] curiosity to the highest pitch.” They came from the slopes of Gambaragara, a snow-capped mountain west of Lake Victoria. That such a towering range existed in the heart of equatorial Africa was astonishing enough. “But what gives it peculiar interest,” Stanley wrote, “is, that on its cold and lonely top dwell a people of an entirely distinct race, being white, like Europeans.”
Stanley’s story had the ring of the fantastic about it, but was taken seriously by scientists, explorers, and the general public — and came to be supported by evidence ranging from the origin stories of the Hebrew Bible, the discovery of ancient ruins in Egypt and Zimbabwe, the kingship legends of African cultures, and the physical differences observed — by Stanley and many others — among African tribes. The existence of white tribes of Africa was a theory, defenders claimed, supported by many pillars. Lost White Tribe traces the rise and fall of this theory, the Hamitic Hypothesis, and the scientific expeditions that gave it life.
After completing my research at Makerere University in Kampala, I took a bus west to Kasese, and then hired a motorcycle taxi to Kilembe. This small town was the gateway to the Rwenzoris, the tallest mountain range in Africa. Just east of here Stanley glimpsed the massive blue silhouette of Gambaragara (now called Mt. Stanley) for the first time. I spent eight days on Mt. Stanley with a Bakonzo guide and porters, recording what I could of the mountain, its people, and my own subjective experiences. Here are some brief excerpts:
10 January 2013
Sine Camp 8576 ft (2596m)
At 9:30 we walk into Kilembe village, past wooden huts and kiosks, men raking coffee beans, selling cell phone time, children driving cows. Rows of single-level dormitories stretch off to the left covered by rusty metal roofs, goats graze the courtyards between. The dorms were originally built as housing units for workers of the British copper mining company that came here years before. Now muzungu money enters the valley only from coffee sales or trekkers like me. The presence of whites is now rare enough to peak interest. Or fear. As we climb the trailhead, we pass a woman bringing her children to work the vertical fields of bananas and cassava ahead. Her daughter, about three years old, is ahead of us on the trail. As the girl sees us approach, separating her from her mother, she begins to cry. When she sees me, her cries grow sharp. I remove my sunglasses thinking it will help. Bad idea. She screams, covers her eyes, leaps off the trail. Scary muzungu.
11 January 2013
Kalalama Camp 10,327 ft (3147m)
My guide William Kiminywa is Bakonzo, a member of an ethnic group that inhabits the lowlands of the Ruwenzoris, from Western Uganda to Eastern Congo. All of the porters are Bakonzo too, mostly from Kilembe. He’s heard no talk of “white Africans” living on the mountains, but clearly the mountains are a place of the sacred and the strange. William will not say the names of the mountains that tower above us on both sides of the valley – 13,000ft pinnacles that drop straight down to the heather trees of the valley. He writes out the names in my journal instead. Unwise to say the original Bakonzo names out loud. He is no mere folklorist though. William knows the Rwenzoris like no one else. We hike through knee-deep swamps and bogs, oceans of mud. He always sees a way through though – rocks, branches, tussocks invisible to me – stepping stones through the black ooze. I call him the mud whisperer. He laughs. But its true, his knowledge goes deep, sensory and academic. Where I see a mass of ferns and heather, he sees colobus monkeys, dikas, rock hyrax, turacos. He points them out to me quietly with his walking pole, whispering their Latin names so as not to scare them away. I nod, write, take pictures.
12 January 2013
Bugata Camp 13,327 ft (4062m)
Today we approach the lower arm of Mt. Stanley. We are now closer to the mountain than Stanley was in 1876 when he climbed a small mountain near the Katonga River and “caught a passing glimpse of the king of mountains Gambaragara.” It was at the summit of this great mountain, Stanley’s African troops told him, that the white Gambaragarans lived amid the snow and craters lakes. Still, my head is elsewhere today. Tess completes in the final round of an oratory contest in Bloomfield, a big event in her life and to miss it hurts a bit. More than a bit. I feel the isolation of the mountains as we go higher. William is fantastic, and his crew of porters are polite, knowledgeable, professional, but no companions. I am a client, not a friend. The porters bring food, supplies, then retreat to their own tents. Tea and biscuits at 4pm, even in rainstoms, on windy cliffs. When I visit their quarters to talk, they stand, go silent. I’m unshaven, unshowered, caked with mud, but I’m still the Earl of Grantham and I’ve come to servants’ quarters unannounced. My liberal politics, my critiques of colonialism, Victorian explorers, mean nothing here. I enter a fixed role, one that’s been set in place in Africa for hundreds of years and is kept in place by all kinds of trekkers organizations here, Kilimanjaro, maybe the Himalayas too? (I must ask the Everest people). I’m head muzungu. It’s Upstairs Downstairs, only at altitude. Where’s my pith helmet?
15 January 2013
Margherita Camp 14,714 ft (4485m)
We leave at 3 am for the summit, headlamps on. I stay very close to William. I never know if the blackness covers a slope or sheer void. After an hour of hiking we’re in snow, then glacier. We take thirty minutes to put on crampons and harnesses, rope up. The march across Elena Glacier is calming after the rocks. Black sky and an ocean of white, just the sound of our feet. We descent a sharp pinnacle of rocks, then we’re on Margherita Glacier. This is not calming. The glacier is steep here, very steep, and the wind howls. I don’t know how many knots but its enough to push flinty pieces of ice up the 50° slope towards the summit and into the skies over Congo. They hit us and keep moving. The air is so thin, it cracks my lips and it’s impossible to catch my breath. I shuffle like an old man. William seems unaffected. Three hours of this and we are finally the rocky crown. It’s so hard to move up this craggy face, I have to crawl at points towards the summit. When we’re there, I stand and sob. I can’t help it. An accumulation of feelings over the six day ascent, and longer perhaps, the three weeks in Kampala and Western Uganda. There are many points of contact between Stanley’s description, those of his African soldiers, and what I see here. The ice and snow, the small lakes in the shadow of the glacier, the great elevation. But there are no lost whites up here – well — none except for me. And maybe there’s something to that. Stanley wasn’t the only one to think he saw white people in weird places. Not a product of lying, I think, but, more likely wishful thinking. A racial Rorschach test. It may have given Stanley – already a lonely man — some comfort to imagine Africans who shared his color, his features, perhaps his kinship, so far from home.
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.
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.