Archive for Maps, Photos, and Images
The history of exploration does not have its own departments in universities. It does not really exist as a historical sub-discipline either, at least in the way that formalized fields such as labor history, women’s history and political history do. Instead, the history of exploration is a disciplinary interloper, a subject taken up by many fields such as literary studies, anthropology, geography, and the history of science. Each brings its own unique perspective and methods. Each has its own preoccupations and biases.
All of which makes the work of Felix Driver, professor of human geography at Royal Holloway, University of London, especially important. While Driver has covered many of the meat-and-potatoes subjects in exploration: navigation, shipwrecks, and biographical subjects such as Henry Morton Stanley and David Livingstone, he has framed them in the broadest context: through the visual arts, postmodern theory, social history, and historical geography.
He is the author of many books and articles including Geography Militant: Cultures of Exploration and Empire. He is also the co-editor of Tropical Visions in an Age of Empire which came out with University of Chicago Press in 2005.
At the same time, Driver has worked to bring these subjects to the attention of the public, supervising the new Royal Geographical Society exhibition, Hidden Histories of Exploration. The exhibition, which opened on October 15, “offers a new perspective on the Society’s Collections, highlighting the role of local inhabitants and intermediaries in the history of exploration.”
Driver took some time to speak with me about the exhibition and his work on exploration.
Welcome Felix Driver.
What inspired the Hidden Histories exhibition?
A conviction that the history of exploration was about a wider, collective experience of work and imagination rather than simply a story of lone individuals fighting against the odds. The idea of ‘hidden histories’ has an innate appeal – it suggests stories that have not been heard, which have been hidden from history, waiting to be uncovered. It has already provided the RGS with a model for a series of exhibitions linking aspects of their Collections with communities in London. The Society’s strong commitment to public engagement in recent years provided an opportunity for a more research-oriented exhibition which asked a simple question: can we think about exploration differently, using these same Collections which have inspired such great stories about heroic individuals? This was a kind of experiment, in which the Collections themselves were our field site: together with Lowri Jones, a researcher on the project, we set out to explore its contours, trying to make these other histories more visible.
Hidden Histories uses RGS collections to look at “role of local peoples and intermediaries in the history of global exploration.” Those of us who study exploration get excited by this, but how do you pitch it to the general public? How do you engage the exploration buff interested only in Peary, Stanley, or Columbus?
That’s a good question. The exploration publishing industry has returned over and over to the same stories. The lives of great explorers continue to sell well, and that is one aspect of the continuing vitality of what I call our culture of exploration. Still, recent developments in the field and in popular science publishing have encouraged authors and readers to shift the focus somewhat, turning the spotlight on lesser known individuals whose experiences have been overshadowed. Consider for example the success of some terrific popular works on the theme of exploration and travel such as Robert Whitaker’s The Mapmaker’s Wife, or Matthew Kneale’s novel English Passengers, which are all about large and complex issues of language, translation, misunderstanding and exchange. That gives you a bit of hope that actually readers are looking for something new, so long as there is a good story there! Of course it is not easy – so much simpler to tread the path of our predecessors. Sometimes it requires an exploring spirit to venture further from the beaten track….
What first drew you to the history of exploration? Is there particular question or theme that guides your research? How have your interests changed over time?
What drew me first to the history of exploration was a growing realization that the subject was more important to my own academic field – geography – than my teachers in the 1970s were prepared to admit. I was interested in the worldly role and impact of geographical knowledge, socially, economically and politically. When I was at school and college, ‘relevance’ was in the air and geographers were turning their attention to questions of policy and politics. My point was that geographical knowledge has been and continued to be hugely significant in the world beyond the academic, from travel writing to military mapping, and exploration provided one way into this. There were other ways into this worldly presence, of course, and the work of my PhD supervisor Derek Gregory has had a lasting influence.
Much of my own writing has focused strongly on the long nineteenth century, partly because this was a period in which I immersed myself for my PhD and first teaching (my first post was a joint appointment in history and geography). However, I was drawn to the work of social historians – at first EP Thompson’s Making of the English Working Class, later work influenced by new models of cultural history. Partly because of my appointment on the borders of two disciplines, I found myself increasingly attracted to fields – such as Victorian studies or the history of science – that were in a sense already interdisciplinary. In both these cases, an interest in space and location has had a strong impact on the best writing in the field. Historians like Jim Secord and Dorinda Outram, as well as geographers such as David N. Livingstone and Charles Withers, taught me a lot about the ways in which ideas about exploration circulate, and why it is important to think of knowledge in practical as well as intellectual terms.
My interest in the visual culture of exploration and travel reflects the strong focus on the visual has shaped the work of geographers in this area, pre-eminently Stephen Daniels and Denis Cosgrove. My interests developed through work with James Ryan, whose book on the photographic collections of the RGS remains a seminal work. Later I worked with Luciana Martins on a project on British images of the tropical world in which we were particularly concerned with the observational skills of ordinary seamen and humble collectors rather than the grand theorists of nature. In retrospect, this project paved the way for some of the themes in the hidden histories of exploration exhibition. But this exhibition also represents a departure for me as the focus is squarely on the work of non-Europeans. There is an interesting discussion to be had here about whether turning figures like Nain Singh or Jacob Wainwright into ‘heroes’, just like Stanley or Livingstone, is the way to go. Perhaps we can’t think of exploration without heroes, and it’s a matter of re-thinking what we mean by heroism. Or perhaps we historians need to do more than ruminate on the vices and virtues of particular explorers, by considering the networks and institutions which made their voyages possible and gave them a wider significance.
In Geography Militant, you warned that scholars were focusing on exploration too much as an “imperial will-to-power”  ignoring the unique and contingent qualities of each expeditionary encounter. You developed this argument further in Tropical Visions in an Age of Empire. Do you think scholars are now moving away from an “empire-is-everywhere” world view? If so, what do you think we are moving towards?
This is not an original view. Many of the best known historians and literary critics writing on empire have made similar points: I am thinking of Peter Hulme, Catherine Hall and Nicholas Thomas. What I take from them is a deep sense of what colonialism and empire meant – not just at the level of trumpets and gunboats, but in the very making of our sense of ourselves and our place in the world, past and present. At the same time, I have wanted to highlight the fractured, diverse nature of the colonial experience and I have never been happy with lumpen versions of ‘colonial discourse’ which used to be advanced within some versions of postcolonial theory. This interest in difference is reflected in my interest in moments of controversy and crisis, points where the uncertainties and tensions come to the surface (as in controversies over the expeditions of Henry Morton Stanley). You can’t work on exploration for long without realizing the strong emotional pull of the subject on explorers and their publics; and the fact quite simply that they were always arguing, either with ‘armchair geographers’ (those much maligned stay-at-homes) or with their peers. If these arguments were frequently staged if not orchestrated by others, that is part of the point: these controversies were more than simply the product of disputatious personalities, they were built in to the fabric of the culture which produced them.
What’s your next project?
In recent years I have worked on a variety of smaller projects on collectors and collecting, involving everything from insects to textiles. What I would like to do next is a book on the visual culture of exploration, drawing on a wide variety of materials from sketch-books to film. Some of these materials are represented in the hidden histories exhibition, notably the sketchbooks of John Linton Palmer and the 1922 Everest film featured on the website. But there is much left to explore!
Thanks for speaking with me.
This week, NewScientist announced the remotest place on earth: 34.7°N 85.7°E, a cold, rocky spot 17,500 ft up the Tibetan Plateau. From 34.7°N 85.7°E it takes three weeks by foot to reach Lhasa or Korla.
Not that anyone has tried. No council of explorers advised NewScientist on its choice of locations. It was determined by using geographical information systems (GIS) which combined number of factors, including:
information on terrain and access to road, rail and river networks. It also consider[ed] how factors like altitude, steepness of terrain and hold-ups like border crossings slow travel.
Nineteenth century maps still occasionally showed regions of Terra Incognita. But twenty-first century maps have no blank spaces left. The NewScientist maps offer, in their measure of “most remote” a modern equivalent.
Finding the remotest place on earth is an interesting project. In tracing this circulation system of human movement, we see how closely it correlates to areas of wealth and industrialization. Still I wonder if human movement – specifically how long it takes to reach a major city – is the best way to measure remoteness. Today cell phones and the internet connect people in some of the world’s loneliest places. There are no roads or trains that reach the pinnacle of Everest. Yet it can be reached by cell phone, observed from base camp by telescope, viewed in three dimensions through satellite images in Google Earth.
By contrast, there are places within the bright regions of the NewScientist map where connectivity fails. A resident of the Ninth Ward of New Orleans or Cairo’s City of the Dead are only minutes away from a web of roads, rivers, and trains. Yet how often do residents use them? In these cases, remoteness is not a matter of distance, but of culture and socio-economics. How do we measure these kinds of blank spaces on the map?
In 1788, twenty years after sailing into the Pacific with Captain Cook, Joseph Banks turned his attention to the next riddle of geographical science: the exploration of Africa. In St. Albans Tavern in London, Banks and the other members of the elite Saturday Club drafted a proposal of action:
Resolved: That as no species of information is more ardently desired, or more generally useful, than that which improves the science of Geography; and as the vast Continent of Africa, notwithstanding the efforts of the Antients, and the wishes of the Moderns, is still in a great measure unexplored, the Members of this Club do form themselves into an Association for Promoting the Discovery of the Inland Parts of that Quarter of the World.
The Saturday Club acted quickly. It endorsed the resolution, established an Association, put together an expeditionary fund, and commissioned John Ledyard (also a veteran of Cook’s voyages) to cross the African continent from east to west. Ledyard arrived in Egypt ready to complete the “efforts of the Ancients” but was struck down by illness in Cairo. He died before his boots got sandy.
Ledyard’s death was a disappointment to the Association, but it couldn’t have come as much of a surprise. Africa had proved itself resistant to European efforts for over three centuries. The first forays into Africa began badly. In 1446 Portuguese mariner Nuno Tristão took twelve men up the Gambia River in pursuit of Africans and riches. Tristão was attacked by Gambian tribesmen and killed along with half of his party.
The Portuguese learned from Tristão’s mistake. When they returned to West Africa, they abandoned their plans to explore and conquer the interior, preferring to set up outposts or “feitorias” on the coast from which they could trade with African kingdoms of the interior.
Other factors inhibited exploration as well. The inhospitable conditions of the Sahara made overland expeditions difficult. The great rivers of Central Africa seemed more promising, but they were filled with cataracts that made it impossible to travel far by boat. Malaria felled Europeans who traveled inland, and sleeping sickness (trypanosomiasis) not only attacked humans but horses. The horse, so effective as a weapon of war for Europeans battling the Incas in the New World, proved useless in European efforts to dominate Central Africa.
Despite Africa’s importance in the Atlantic economy as a source of slaves and gold, then, it remained poorly understood in Europe. As a result, it remained a place of mythical and geographical speculation: on the source of the Nile, the riches of Timbucktoo, the Gold Mines of Ophir, the trans-continental mountains of Kong, and the mysterious Mountains of the Moon.
This explains the power of Africa in the Western imagination even late into the nineteenth century. For writers and artists, Africa became a canvas upon which almost anything could be painted. In Anglo-American literature, Africa found a home in the work of dozens of writers including H. Rider Haggard (King Solomon’s Mines, She), Joseph Conrad (The Heart of Darkness), and Edgar Rice Burroughs (Tarzan). Interestingly, the Africa of these works was background rather than foreground, a region made dark (morally, racially, and geographically) so as to better illuminate its protagonists — Allan Quartermain, Charles Marlow, Lord Greystoke — as they found adventure and enlightenment.
How such ideas were projected upon the surface of maps is the focus of Princeton’s excellent online exhibition, To the Mountains of the Moon: Mapping African Exploration, 1541-1880. Created by curator John Delaney, To the Mountains of the Moon offers a history of Africa as seen through European eyes.
As one might expect, early Renaissance maps of Africa were colorful, fantastical documents. What they lacked in credible information they compensated for with a rich palate of speculation. On Sebastian Münster’s 1554 map of Africa one finds the home of the mythic Christian hero, Prester John, as well as a tribe of one-eyed giants, the dough-faced Monoculi, who sit above the bight of Africa.
Nineteenth century maps added precision and sophistication. Gone are the mythic tribes and gold mines of early maps along with the chatty notes in Africa’s margins about river currents, astronomical observations, Biblical figures, and anything tangentially related to the continent.
Yet the later maps leave out Africans too. If Prester John and African cyclops are not representative of Africa’s peoples, at least they show it to be a place of human action and habitation. While some nineteenth century maps — by John Tallis and Victor Levasseur — present ethnographic scenes in the margins, others — such as William Winwood Reed’s Map of African Literature — shows the continent as a white text, tabula rasa, for the names of European explorers. “LIVINGSTONE” stretches across Central Africa from Mozambique to the mouth of the Congo River. Which of these maps – Munster’s or Reed’s – shows the greater distortion?
Despite the excellent maps and essays, the menus of the exhibition are not very clear. It’s easy to get lost and miss a map or two on the way out. This didn’t stop Stanley. It shouldn’t stop you.
Apologies for the spare postings over the last two weeks. I’ve been doing a lot of out of town projects. Last week I was down in DC where Story House Productions is putting together a documentary on the Cook-Peary North Pole Controversy of 1909. They interviewed me in the historical newspaper room of the Newseum (just off the National Mall). Museums are strange places anyway, but after dark they become positively surreal.
I was also up in Maine working out the kinks of an exhibition I am curating at the Portland Museum of Art called “The Coldest Crucible: Arctic Exploration in American Culture.” The show examines many of the same themes as my book (no surprise). But where my book was limited to 18 black-and-white prints, the exhibition delivers a much broader range of paintings, photos, and illustrations. The point is to show how the Arctic of these images represents a hybrid-world: a vision of polar regions, colored by the aesthetics and preoccupations of the Americans who traveled there.
You can see some of the images of the show here.
I gave an interview about the exhibition on Channel 6 while I was there.
The show opens this Saturday and runs through 21 June.
Exploration seems an inclusive concept, a big-tent activity that admits anyone with a geographical goal and a good pair of shoes. But like most terms, exploration has hidden meanings and rules, ones that restrict certain places, people, and activities.
For example, Americans have made a national mythology out of exploration, creating a genealogy of pioneers and explorers that extends from Lewis and Clark in 1804 to Neil Armstrong in 1969. Were extraterrestrials listening in to the speeches of the 2008 Democratic National Convention, they would be forgiven for thinking that Americans single-handedly discovered the world. (For more on exploration talk at the DNC, read this)
Yet even the most blinkered American manifest-destinorians would have to extend the “spirit of exploration” to Europeans. Otherwise they would have to exclude the Renaissance all-stars of exploration, Christopher Columbus, Vasco da Gama, and Ferdinand Magellan, from their ranks.
Protestant Americans wrestled with exactly this issue in the 19th century, ultimately deciding to embrace southern European explorers as a part of their own cultural heritage. In their favor, Columbus and his successors were white Christians, even if they suffered from being papists, speaking Spanish and Italian, and drinking wine on Sundays.
But this is about as inclusive as Americans have been willing to get. Expeditionary activities of African and Asian nations are duly reported of course. Western press agencies keep us apprised of the South African National Antartic Programme (SANAP) and the Chinese Shenzhou Space Program. But one detects in western press coverage a view that these accomplishments are adaptations to a Western philosophy of discovery, a mimetic activity rather than something which expresses core features of Asian or African culture.
Put differently, exploration has become the symbolic equivalent of baseball, an activity played all over the world, but still seen in the U.S. — now and forever more — as an archetypally American game (debts to cricket aside).
Were we to sit down with early European navigators in the 15th century, I think they would be astonished by all of this Euro-American strutting and preening. After all, exploration took off in Europe because Europeans felt they were being pushed off the stage of world events.
Despite the pageantry of statues and paintings, the European Age of Discovery was less about curiosity than fear and admiration, an appreciation for non-European powers, particularly in Asia, that held the keys to European collapse or prosperity.
For medieval Europeans, the Orient was the center of the world. It was the font of Judeo-Christian religious history, the site of the Holy Land. It was the center of global commerce and trade, particularly luxury items. While Frankish farmers ate mutton and plowed their fields in scratchy woolens, Marco Polo enchanted readers with stories of silks, teas, and concubines from Cathay.
Meanwhile Crusaders brought back cinnamon and clove from the Spice Islands and cottons from India. As for geopolitical power, any Pole, Serb, or Castilian from the late Medieval period would have stories to tell about the powerful pagans of the East. One forgets that before the centuries of European hegemony, European border kingdoms were continually reacting to events from empires East: Mongols, Persians, and Ottomans.
Evidence for this comes from many sources. The importance of the East is pounded into the English language of geography. For example, the word for Eastern lands “Orient” (Chaucer, 1375 CE) soon begot words of directionality such as “orientality” (Browne, 1647 CE) and “to orient” (Chambers, 1728 CE).
Moreover, European cartography expressed a Eastern-centric vision of the world. European T-O maps produced in late medieval Europe usually faced East and centered on Jerusalem. It was common for such maps to also overlay important religious symbols such as the body of Christ or the sons of Noah on the world’s continents.
European conquests in Asia and America in the early 16th century did much to boost European self confidence. (See for example, Abraham Ortelius’s frontispiece for his 1580 Atlas in my post on cannibalism)
There is much more to be said about Asia in the history of exploration, particularly 19th century conceptions of the East and Edward Said’s influential work Orientalism. All of that will have to wait for another post though. For now, here are a few links on history, travel, and exploration in Asia:
The Silkroad Foundation “The Bridge Between Eastern and Western Cultures”
The Athena Review Journal of Archeology, History, and Exploration
Astene Association for the Study of Travel in Egypt and the Near East
In 1845 the Franklin Expedition sailed from England as the jewel of British polar enterprise. With 129 men and two steam-powered, hull-reinforced ships, HMS Erebus and HMS Terror, the Franklin Expedition promised to deliver on the centuries-long search for the Northwest Passage.
Sir John Franklin, expedition commander, was one of the toughest, most experienced veterans of the fleet. A previous overland expedition to the polar sea had brought him to the edge of starvation and fame back in England as “The Man Who Ate His Own Boots.”
Thus it was surprising when Franklin did not return from the Arctic in 1846 or 1847. In 1848, with still no word, the Admiralty sent a series of expeditions to look for him, focusing on the northern coast of America and islands off its shores. They found no sign of the expedition. Lack of news deepened the mystery surrounding the lost expedition and fueled public interest.
In 1850, the discovery of Franklin’s winter camp on Beechey Island gave hope to those that thought the expedition had traveled further west (or perhaps North into the Polar Sea) and was still intact.
But Dr. John Rae, of the Hudson Bay Company, had grisly news to report in his dispatch to the Admiralty on 29 July 1854:
During my journey over ice and snow this spring…I met with Esquimaux in Pelly Bay, from one of whom I learned that a party of “white men” (Kabloonas) had perished from want of food some distance to the westward… From the mutilated state of many of the corpses, and the contents of the kettles, it is evident that our wretched countrymen had been driven to the last resource, — cannibalism — as a means of prolonging existence.
Rae’s report touched off a furor in Britain. Charles Dickens, editor of Household Words, could not believe that Franklins’ men would have resorted to such behavior, even on the verge of death. Instead, he advanced the theory that the Inuit had probably set upon the dying party themselves.
To the modern reader, the idea of eating human flesh for reasons of survival seems understandable if rather unpalatable. Why, then, was Dickens so outraged? Thirty years later, Americans would express similar outrage when the New York Times revealed evidence of cannibalism during the Greely Expedition to Lady Franklin Bay (1881-1884).
Of all of the behaviors associated with savagery in the 19th century, none carried the same freight as cannibalism. Since Columbus returned to Europe in 1493 with reports about the man-eating propensities of the Caribes, Europeans viewed cannibalism as a marker of human societies at the lowest rung of civilization. (Even the name cannibalism is indelibly tied to the native peoples of the Americas since it derives from “Canibes,” a variant of Caribes, which is the etymological root of Caribbean).
When Abraham Ortelius published the world’s first commerical atlas in 1580, Theatrum Orbis Terrarum (Theater of the World), he included a frontispiece with goddesses for each of the known continents. As Europe sits preeminant at the top of the columns, flanked by the “semi-civilized” societies of Asia and Africa, America reclines naked at the bottom, holding an arrow and cradling a human head.
Maps of the New World showed figures of cannibals with the frequency of mountains and palm trees, even though few of these scenes were based upon eyewitness reports.
Cannibalism gave New World narratives of exploration a bit of spice. But more importantly, it confirmed an idea that was already widespread: that Europeans existed on a different level of civilization and that the occasional injustices of European colonization still represented a step forward for the “savage peoples” of the Americas.
As the 19th century witnessed an increasing number of accounts of white explorers caught eating their own kind, the dissonance was sometimes too much. Dickens remains convinced that Franklin’s men had fallen prey to some other fate. And as for the decimated, half-eaten corpses of the Greely Expedition? After quick discussion with the Secretary of the Navy, Greely informed the press that the bodies had been used as “bait” for capturing shrimp.
At times I think about getting rid of my laptop, dumping it into the trash or tossing it over the guardrail on I-84. It works perfectly fine. But its role in my life increasingly bothers me. It feels invasive, a tool that has become a crutch, mediating almost all of the activities of my life: my communications with students, friends, and colleagues, my meeting place for committees, spreadsheet for calculating grades, library for reading newspapers and searching archives, store for ordering books, entertainment center for films, sports pages, and blogs.
I find myself thinking — dolefully, wistfully — of paper and pencil, of writing notes on index cards, thwacking out papers on a typewriter, writing letters on rough-edged stationary, reading books slowly and deliberately on my couch rather than gutting them like fish on the deck of a ship.
Most of all, I don’t like what my laptop does to the way I think. I used to spend a great deal of time tunneling in on subjects, digging into the arcana of history like a wood bore. Now I feel I spend a great deal of time skittering over subjects, a flat rock thrown over a calm pond. I cannot place all of the blame on my laptop. It comes from having too many things to do.
Being too distracted is a lament common to Americans and Europeans since the 18th century. Do our lives benefit from the conveniences of modern life? Or are these conveniences a subtle gloss that separates us from the vibrancy of raw experience? A laminate that protects us from the authentic life? Or, as Thoreau puts it:
I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I die, discover that I had not lived. I did not wish to live what was not life, living is so dear… [Walden, ch. 2]
I think Thoreau draws this dichotomy a bit too starkly. My feeling is that all of life is authentic; experiences are real no matter how mediated they are by technology or modern convenience. Still I’m not letting my laptop completely off the hook. For all of its impressive powers, the networked computer is crack cocaine for the skittering mind, the gateway drug of associational thinking.
Still, I won’t throw it away. First, it doesn’t belong to me and I would have to pay back my dean. Second, it has brought me into contact with fascinating people and amazing places, a New World of information that I absorb in bits and pieces.
Ok, enough deep thoughts. Here are some new links I’ve uncovered in my skittering hops across the pond.
Google recently worked out a deal with Life Magazine, scanning decades of photos and putting them in a historical archive online. This is a fabulously rich collection of twentieth-century images, particularly in the field of exploration. Try out, for example, terms such as expedition, voyage, underwater, capsule, and planet. You can also search Google for life photos directly – just enter your search term followed by “source: life”. When this returns a list, specify “images” in the tab at the top.
The Norman B. Leventhal Map Center at the Boston Public Library offers a much smaller set of archival images, five to be exact. But the five images in question, European maps of discovery from 1520-1792, are too rich to be missed. Each map offers a snapshot of European geographical knowledge of the world, from the shape of continents and novel modes of map projection, to elaborate cartouches showing the lifeways of native peoples.
Finally two sites I just learned about today. The first is Big Dead Place, an online journal devoted to Antarctica, edited by Nicholas Johnson, author of a book of the same name published by Feral House Publishing in 2005. Johnson has some great interviews and analysis of South Polar exploration.
For an impressively massive list of all things Antarctica, also check out Dr. Elizabeth Leane’s Representations of Antarctica which breaks up the subject into categories of fiction (juvenile and adult), short stories, poetry, films and television, as well as literary and cultural criticism.