The study of human diversity in the first half of the 19th century has traditionally been categorized as a type of armchair-based natural history. If we are to take seriously this characterization of the discipline it requires further unpacking. Armchair anthropology was not a passive pursuit, with minimal analytical reflection that simply synthesized the materials of other writers. Nor was it detached from the activities of informants who were collecting and recording data in the field. Practitioners in the 19th century were highly attuned to the problems associated with their research techniques and continually sought to transform their methodologies. The history of British anthropological research is one of gradual change and the adoption of new observational techniques into its methodologies. This article looks at the history of 19th-century British anthropology and examines in detail the observational practices of its researchers. In doing so it aims to answer the question: What is armchair anthropology?
This paper situates Alfred Russel Wallace's spiritualist writings from his book Miracles and Modern Spiritualism (1875) against the backdrop of Victorian anthropology. It examines how he constructed his argument, and the ways in which he verified the trustworthiness of his evidence using theories and methods drawn from anthropology. Spirit investigations relied on personal testimony. Thus the key question was: who could be trusted as a credible witness? While much has been written on Wallace's inquiries into spirit phenomena, very little scholarship has taken seriously his remark about how his studies of spirits and mediums were a “new branch of anthropology.” Wallace's aim of aligning his spirit investigations to the practices of British anthropology fed into larger disciplinary discussions about the construction of reliable anthropological data. Most notably, like many of his Victorian anthropological counterparts, Wallace grounded his research in a double commitment to firsthand observation and Baconian inductivism.
This paper examines the complex observational techniques of British anthropologists during the nineteenth century. In particular, using Galton's initial work with anthropometric and composite photography in the late 1870s as a case study, it argues that nineteenth-century anthropological armchair studies were extremely sophisticated and that researchers were highly attuned to the problems associated with their methodologies. These nineteenth-century practitioners were not simply anthologising the materials of others; rather they were developing specialised methods for producing their own evidence and drawing conclusions. Moreover, Galton's use of photographic processes is instructive because it highlights one of the ways in which researchers interested in human diversity attempted to add further scientific credibility to their arguments by utilising the most cutting-edge technologies available during the period.
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