Herskovits, Melville J.

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'''Melville Jean Herskovits''' (September 10, 1895 – February 25, 1963) was an [[United States|American]] [[anthropology|anthropologist]] and pioneer of [[African-American]] studies. He believed that [[Africa]]n [[culture]] was influential in America, both through those who had been brought from Africa and their descendants whose culture was not entirely assimilated into the ruling white culture as his contemporaries believed. He even claimed that American culture as a whole had been influenced by African culture, regarding African culture as making important contributions to world history, also unlike his contemporaries. In this way, Herskovits was quite ahead of his time, recognizing the significance of Africa to the world.  
'''Melville Jean Herskovits''' (September 10, 1895 – February 25, 1963) was a U.S. [[anthropology|anthropologist]], a pioneer of African-American studies in the United States.  
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{{toc}}
 
 
 
==Life==
 
==Life==
  
'''Melville Jean Herskovits''' was born on September 10, 1895 in Bellefontaine, Ohio, into the family of Herman Herskovits and Henrietta Hart, immigrants from [[Europe]]. Due to Mrs. Herskovits’ poor health the family moved first to Texas, and then to Pennsylvania. Melville finished high school in Erie, Pennsylvania, in 1912.  
+
Melville Jean Herskovits was born on September 10, 1895, in Bellefontaine, Ohio, into the family of Herman Herskovits and Henrietta Hart, immigrants from [[Europe]]. Due to Mrs. Herskovits’ poor health the family moved first to Texas, and then to Pennsylvania. Melville finished high school in Erie, Pennsylvania, in 1912.  
  
In 1915, Herskovits entered the University of Cincinnati and Hebrew Union College, but the [[World War I]] interrupted his studies. He joined the Army Medical Corps and was stationed in [[France]]. Following the war he completed his undergraduate degree in history at the [[University of Chicago]]* in 1920.
+
In 1915, Herskovits entered the University of Cincinnati and Hebrew Union College, but the [[World War I]] interrupted his studies. He joined the Army Medical Corps and was stationed in [[France]]. Following the war he completed his undergraduate degree in history at the [[University of Chicago]] in 1920.
  
 
Herskovits went on to study [[anthropology]] at [[Columbia University]], under the great German-American anthropologist [[Franz Boas]]. He also did some graduate work at the New School for Social Research under [[Thorstein Veblen]]. His fellow colleagues were [[Ruth Benedict]], [[Margaret Mead]], and [[Elsie Clews Parsons]]. He received his Ph.D. in 1923 with a dissertation entitled ''The Cattle Complex in East Africa''. At the same time he started teaching at Columbia. In 1925 he married Frances Shapiro.  
 
Herskovits went on to study [[anthropology]] at [[Columbia University]], under the great German-American anthropologist [[Franz Boas]]. He also did some graduate work at the New School for Social Research under [[Thorstein Veblen]]. His fellow colleagues were [[Ruth Benedict]], [[Margaret Mead]], and [[Elsie Clews Parsons]]. He received his Ph.D. in 1923 with a dissertation entitled ''The Cattle Complex in East Africa''. At the same time he started teaching at Columbia. In 1925 he married Frances Shapiro.  
  
From 1924 to 1927 Herskovits thought at [[Columbia University]], and in 1925 received position of assistant professor of anthropology at [[Howard University]]*. He stayed there for only few years, in 1927 accepting the position of assistant professor of sociology at Northwestern University. At the time he was the only anthropologist in the department. In 1931 he became an associate professor, and in 1935 a full professor of anthropology. In 1938, he was elected as the first chairman of the newly founded department of anthropology.  
+
From 1924 to 1927 Herskovits thought at [[Columbia University]], and in 1925 received the position of assistant professor of anthropology at [[Howard University]]. He stayed there for only few years, in 1927 accepting the position of assistant professor of sociology at Northwestern University. At the time he was the only anthropologist in the department. In 1931 he became an associate professor, and in 1935 a full professor of anthropology. In 1938, he was elected as the first chairman of the newly founded department of anthropology.  
  
 
During his time at Northwestern, Herskovits conducted numerous field studies. In 1928 he traveled to [[Suriname]], work which resulted in two books, jointly authored with his wife Frances Herskovits, ''Rebel Destiny'' (1934) and ''Suriname Folk Lore'' (1936). In the late 1930s he did field work in [[Benin]], [[Brazil]], [[Haiti]], [[Ghana]], [[Nigeria]], and [[Trinidad]].
 
During his time at Northwestern, Herskovits conducted numerous field studies. In 1928 he traveled to [[Suriname]], work which resulted in two books, jointly authored with his wife Frances Herskovits, ''Rebel Destiny'' (1934) and ''Suriname Folk Lore'' (1936). In the late 1930s he did field work in [[Benin]], [[Brazil]], [[Haiti]], [[Ghana]], [[Nigeria]], and [[Trinidad]].
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==Work==
 
==Work==
  
Herskovits remains famous chiefly for his study of [[Africa]]n [[culture]]s and their influence on the African-American community in the [[United State]]s. In his famous ''The Myth of the Negro Past'' (1941) Herskovits fought the “myth” about black Americans, according to which all cultural ties between Africans in Africa and those in America were severed, African-Americans being totally assimilated to American culture. In Herskovits’ time it was believed that African culture was "[[primitive culture|primitive]]," with limited or no contribution to the history of the world. Herskovits on the contrary, believed that African roots are still alive in the African-American subculture. Moreover, he claimed, white culture is influenced by those traits.
+
Herskovits remains famous chiefly for his study of [[Africa]]n [[culture]]s and their influence on the African-American community in the [[United State]]s. In his famous ''The Myth of the Negro Past'' (1941) Herskovits fought the “myth” about black Americans, according to which all cultural ties between Africans in Africa and those in America were severed, African-Americans being totally assimilated to American culture. In Herskovits’ time it was believed that African culture was "[[primitive culture|primitive]]," with limited or no contribution to the history of the world. Herskovits on the contrary, believed that African roots are still alive in the African-American subculture. Moreover, he claimed, white culture is influenced by those traits.  
 
+
 
 
Herskovits claimed that African cultural influences on blacks were not so strong in United States as they were in [[Brazil]] or the [[Caribbean]], mostly due to the predominant white culture. However, African survivals can be seen in [[music]], [[dance]], [[speech]], [[worship]], funeral practices, and many other aspects of life. The strongest influence of black on white culture can be seen in music and dance.
 
Herskovits claimed that African cultural influences on blacks were not so strong in United States as they were in [[Brazil]] or the [[Caribbean]], mostly due to the predominant white culture. However, African survivals can be seen in [[music]], [[dance]], [[speech]], [[worship]], funeral practices, and many other aspects of life. The strongest influence of black on white culture can be seen in music and dance.
  
 
In his work Herskovits was strongly influenced by the [[Franz Boas|Boasian]] approach to [[cultural anthropology]]. He studied cultures in their historical context, and regarded human behavior as absolutely [[learning|learned]]. Any culture thus is the result of learned tendencies, and all standards of judgment are culture-bound. Herskovits was known as one of the strong proponents of ethical relativism. According to this, there is no absolute standard of justice—what is just in one culture might be unjust in another. In his book ''Cultural Relativism'' (1972) he wrote:
 
In his work Herskovits was strongly influenced by the [[Franz Boas|Boasian]] approach to [[cultural anthropology]]. He studied cultures in their historical context, and regarded human behavior as absolutely [[learning|learned]]. Any culture thus is the result of learned tendencies, and all standards of judgment are culture-bound. Herskovits was known as one of the strong proponents of ethical relativism. According to this, there is no absolute standard of justice—what is just in one culture might be unjust in another. In his book ''Cultural Relativism'' (1972) he wrote:
<blockquote>Cultural relativism is in essence an approach to the question of the nature and role of values in culture. It represents a scientific, inductive attack on an age-old philosophical problem, using fresh, cross-cultural data, hitherto not available to scholars, gained from the study of the underlying value-systems of societies having the most diverse customs. The principle of cultural relativism, briefly stated, is as follows: Judgments are based on experience, and experience is interpreted by each individual in terms of his own enculturation. Those who hold for the existence of fixed values will find materials in other societies that necessitate a re-investigation of their assumptions. (Cultural Relativism, 1972)</blockquote>
+
<blockquote>Cultural relativism is in essence an approach to the question of the nature and role of values in culture. It represents a scientific, inductive attack on an age-old philosophical problem, using fresh, cross-cultural data, hitherto not available to scholars, gained from the study of the underlying value-systems of societies having the most diverse customs. The principle of cultural relativism, briefly stated, is as follows: Judgments are based on experience, and experience is interpreted by each individual in terms of his own enculturation. Those who hold for the existence of fixed values will find materials in other societies that necessitate a re-investigation of their assumptions. (''Cultural Relativism'', 1972)</blockquote>
  
 
===Criticism===
 
===Criticism===
Herskovits was criticized for his views on both the formation of African-American subculture and cultural relativism.  
+
Herskovits was criticized for his views on both the formation of African-American subculture and cultural relativism. In Herskovits’ time, when the “melting-pot theory” was still regarded as valid and a highly desirable outcome, one could interpret Herskovits’ theories as saying that African-Americans were resistant to [[assimilation]], and that black culture cannot adjust to white society. Herskovits’ opponents offered an alternative view, which suggested that due to oppression by the white culture, African Americans deliberately returned to their roots in African culture, as the way of resistance toward whites.
In Herskovits’ time, when the “melting-pot theory” was still regarded as valid and a highly desirable outcome, one could interpret Herskovits’ theories as saying that African-Americans were resistant to [[assimilation]], and that black culture cannot adjust to white society. Herskovits’ opponents offered an alternative view, that said that due to oppression by the white culture, African Americans deliberately returned to their roots in African culture, as the way of resistance toward whites.
 
 
   
 
   
 
On the other hand, Herskovits was criticized for his extreme ethical relativism. If one applies Herskovits’ view that there are no absolute [[norm]]s&mdash;all norms are culture-dependent, and can be judged only from inside the specific culture&mdash;then one could justify tyranny of one culture over other, or one regime over the other. [[Slavery]] or [[holocaust]] would then be perfectly justifiable.
 
On the other hand, Herskovits was criticized for his extreme ethical relativism. If one applies Herskovits’ view that there are no absolute [[norm]]s&mdash;all norms are culture-dependent, and can be judged only from inside the specific culture&mdash;then one could justify tyranny of one culture over other, or one regime over the other. [[Slavery]] or [[holocaust]] would then be perfectly justifiable.
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==Publications==
 
==Publications==
  
* Herskovits, Melville J. 1938. ''Acculturation: the study of culture contact''. J.J. Augustin
+
*[1928] 1985. Herskovits, Melville J. ''The American Negro''. Greenwood Press. ISBN 0313247951
* Herskovits, Melville J. 1940. ''The Economic Life of Primitive People''. Alfred A. Knopf
+
*[1928] 1975. Herskovits, Melville J. & Herskovits, Francis. ''Rebel Destiny''. Ayer Co Pub. ISBN 0839001401
* Herskovits, Melville J. 1945. ''The processes of cultural change''. Bobbs-Merrill
+
*[1936] 1969. Herskovits, Melville J. ''Suriname Folk Lore''. AMS Press. ISBN 0404505775
* Herskovits, Melville J. 1952. ''Franz Boas: The Science of Man in the Making''. Charles Scribner's Sons
+
*[1937] 1971. Herskovits, Melville J. ''Life in a Haitian Valley''. Doubleday. ISBN 0385037848
* Herskovits, Melville J. 1964. ''Economic Transition in Africa''. Northwestern University Press
+
*1938. Herskovits, Melville J. ''Acculturation: the study of culture contact''. J.J. Augustin
* Herskovits, Melville J. 1967 (original published 1948). ''Man and His Works''. A.A. Knopf
+
*1940. Herskovits, Melville J. ''The Economic Life of Primitive People''. Alfred A. Knopf.
* Herskovits, Melville J. 1969 (original from 1936). ''Suriname Folk Lore''. AMS Press. ISBN 0404505775
+
*[1941] 1990. Herskovits, Melville J. ''The Myth of the Negro Past''. Beacon Press. ISBN 0807009059
* Herskovits, Melville J. 1971 (original from 1937). ''Life in a Haitian Valley''. Doubleday. ISBN 0385037848
+
*1945. Herskovits, Melville J. ''The processes of cultural change''. Bobbs-Merrill.
* Herskovits, Melville J. 1972. ''Cultural relativism''. Random House. ISBN 0394481542
+
*[1948] 1967. Herskovits, Melville J. ''Man and His Works''. A.A. Knopf.
* Herskovits, Melville J. 1985 (original published 1928). ''The American Negro''. Greenwood Press. ISBN 0313247951
+
*1952. Herskovits, Melville J. ''Franz Boas: The Science of Man in the Making''. Charles Scribner's Sons.
* Herskovits, Melville J. 1990 (original published 1941). ''The Myth of the Negro Past''. Beacon Press. ISBN 0807009059
+
*1959. Herskovits, Melville J. & Bascom, William. ''Continuity and Change in African Culture''. University of Chicago Press. ISBN 0226038807
* Herskovits, Melville J. 2004 (original published 1962). ''The Human Factor in Changing Africa''. Routledge. ISBN 0415329876
+
*[1962] 2004. Herskovits, Melville J. ''The Human Factor in Changing Africa''. Routledge. ISBN 0415329876
* Herskovits, Melville J. & Bascom, William. 1959. ''Continuity and Change in African Culture''. University of Chicago Press. ISBN 0226038807
+
*1964. Herskovits, Melville J. ''Economic Transition in Africa''. Northwestern University Press.
* Herskovits, Melville J. & Herskovits, Francis. 1975 (original from 1928). ''Rebel Destiny''. Ayer Co Pub. ISBN 0839001401
+
*1972. Herskovits, Melville J. ''Cultural relativism''. Random House. ISBN 0394481542
  
 
==References==
 
==References==
  
* Gershenhorn, Jerry. 2004. ''Melville J. Herskovits and the Racial Politics of Knowledge''. University of Nebraska Press. ISBN 0803221878
+
*Gershenhorn, Jerry. 2004. ''Melville J. Herskovits and the Racial Politics of Knowledge''. University of Nebraska Press. ISBN 0803221878
 
+
*Simpson, George E. 1973. ''Melville J. Herskovits''. Columbia University Press. ISBN 0231033966
* Simpson, George E. 1973. ''Melville J. Herskovits''. Columbia University Press. ISBN 0231033966
+
*Williams, Vernon, J. 1996. ''Rethinking Race: Franz Boaz and His Contemporaries''. University Press of Kentucky. ISBN 081310873X
 
 
* Williams, Vernon, J. 1996. ''Rethinking Race: Franz Boaz and His Contemporaries''. University Press of Kentucky. ISBN 081310873X
 
  
 
==External links==
 
==External links==
 
+
All links retrieved November 8, 2022.
* [http://www.bookrags.com/biography/melville-jean-herskovits/ Melville Herskovits] Biography on BookRags.com
+
*[http://www.bookrags.com/biography/melville-jean-herskovits/ Melville Herskovits] Biography on BookRags.com.
 
+
*[https://www.library.northwestern.edu/libraries-collections/herskovits-library/index.html Melville J. Herskovits Library of African Studies] Northwestern University.  
* [http://www.library.northwestern.edu/archives/findingaids/herskovits.pdf Melville Herskovits’ Papers] – Biography and bibliography
 
 
 
* [http://www.library.northwestern.edu/africana/herskovits.html Melville Herskovits] – Biography on Northwestern University website
 
 
 
* [http://www.library.northwestern.edu/africana/ Melville J. Herskovits Library of African Studies] – Website of the Melville Herskovits Library at the Northwestern University
 
 
 
* [http://www.nypl.org/research/sc/WEBEXHIB/legacy/imgins3.htm Melville J. And Frances S. Herskovits Collection] – Herskovits’ collection
 
 
 
* [http://are.berkeley.edu/~eran/Knight%20v%20Herskovits.pdf ''Knight versus Herskovits - A Methodologically Charged Debate in the 1940s''] – Some of the Herskovits’ critics
 
  
 
{{Credit1|Melville_J._Herskovits|80758091|}}
 
{{Credit1|Melville_J._Herskovits|80758091|}}

Latest revision as of 04:27, 9 November 2022


Melville Jean Herskovits (September 10, 1895 – February 25, 1963) was an American anthropologist and pioneer of African-American studies. He believed that African culture was influential in America, both through those who had been brought from Africa and their descendants whose culture was not entirely assimilated into the ruling white culture as his contemporaries believed. He even claimed that American culture as a whole had been influenced by African culture, regarding African culture as making important contributions to world history, also unlike his contemporaries. In this way, Herskovits was quite ahead of his time, recognizing the significance of Africa to the world.

Life

Melville Jean Herskovits was born on September 10, 1895, in Bellefontaine, Ohio, into the family of Herman Herskovits and Henrietta Hart, immigrants from Europe. Due to Mrs. Herskovits’ poor health the family moved first to Texas, and then to Pennsylvania. Melville finished high school in Erie, Pennsylvania, in 1912.

In 1915, Herskovits entered the University of Cincinnati and Hebrew Union College, but the World War I interrupted his studies. He joined the Army Medical Corps and was stationed in France. Following the war he completed his undergraduate degree in history at the University of Chicago in 1920.

Herskovits went on to study anthropology at Columbia University, under the great German-American anthropologist Franz Boas. He also did some graduate work at the New School for Social Research under Thorstein Veblen. His fellow colleagues were Ruth Benedict, Margaret Mead, and Elsie Clews Parsons. He received his Ph.D. in 1923 with a dissertation entitled The Cattle Complex in East Africa. At the same time he started teaching at Columbia. In 1925 he married Frances Shapiro.

From 1924 to 1927 Herskovits thought at Columbia University, and in 1925 received the position of assistant professor of anthropology at Howard University. He stayed there for only few years, in 1927 accepting the position of assistant professor of sociology at Northwestern University. At the time he was the only anthropologist in the department. In 1931 he became an associate professor, and in 1935 a full professor of anthropology. In 1938, he was elected as the first chairman of the newly founded department of anthropology.

During his time at Northwestern, Herskovits conducted numerous field studies. In 1928 he traveled to Suriname, work which resulted in two books, jointly authored with his wife Frances Herskovits, Rebel Destiny (1934) and Suriname Folk Lore (1936). In the late 1930s he did field work in Benin, Brazil, Haiti, Ghana, Nigeria, and Trinidad.

In 1941, Herskovits published his classic The Myth of the Negro Past, about the African cultural influences on American blacks. He also helped forge the concept of "cultural relativism," particularly in his book Man and His Works (1948).

After World War II, Herskovits publicly advocated African independence and also attacked American politicians for viewing Africa as an object of Cold War strategy. In 1948, he established and became the director of the Program of African Studies at the Northwestern University, the first African-studies program at a U.S. university. Northwestern appointed Herskovits the Chair of African Studies in 1961, the first such position in the United States.

Among his numerous achievements were the first presidency of the African Studies Association in 1957-58, and the organization of the First International Congress of Africanists held in Ghana in 1962. He held offices in the American Anthropological Association, the American Folklore Society, and the International Anthropology Congress. He also served in the U.S. Senate Foreign Relations Committee (1959-60).

Herskovits died in Evanston, Illinois, on February 25, 1963.

Work

Herskovits remains famous chiefly for his study of African cultures and their influence on the African-American community in the United States. In his famous The Myth of the Negro Past (1941) Herskovits fought the “myth” about black Americans, according to which all cultural ties between Africans in Africa and those in America were severed, African-Americans being totally assimilated to American culture. In Herskovits’ time it was believed that African culture was "primitive," with limited or no contribution to the history of the world. Herskovits on the contrary, believed that African roots are still alive in the African-American subculture. Moreover, he claimed, white culture is influenced by those traits.

Herskovits claimed that African cultural influences on blacks were not so strong in United States as they were in Brazil or the Caribbean, mostly due to the predominant white culture. However, African survivals can be seen in music, dance, speech, worship, funeral practices, and many other aspects of life. The strongest influence of black on white culture can be seen in music and dance.

In his work Herskovits was strongly influenced by the Boasian approach to cultural anthropology. He studied cultures in their historical context, and regarded human behavior as absolutely learned. Any culture thus is the result of learned tendencies, and all standards of judgment are culture-bound. Herskovits was known as one of the strong proponents of ethical relativism. According to this, there is no absolute standard of justice—what is just in one culture might be unjust in another. In his book Cultural Relativism (1972) he wrote:

Cultural relativism is in essence an approach to the question of the nature and role of values in culture. It represents a scientific, inductive attack on an age-old philosophical problem, using fresh, cross-cultural data, hitherto not available to scholars, gained from the study of the underlying value-systems of societies having the most diverse customs. The principle of cultural relativism, briefly stated, is as follows: Judgments are based on experience, and experience is interpreted by each individual in terms of his own enculturation. Those who hold for the existence of fixed values will find materials in other societies that necessitate a re-investigation of their assumptions. (Cultural Relativism, 1972)

Criticism

Herskovits was criticized for his views on both the formation of African-American subculture and cultural relativism. In Herskovits’ time, when the “melting-pot theory” was still regarded as valid and a highly desirable outcome, one could interpret Herskovits’ theories as saying that African-Americans were resistant to assimilation, and that black culture cannot adjust to white society. Herskovits’ opponents offered an alternative view, which suggested that due to oppression by the white culture, African Americans deliberately returned to their roots in African culture, as the way of resistance toward whites.

On the other hand, Herskovits was criticized for his extreme ethical relativism. If one applies Herskovits’ view that there are no absolute norms—all norms are culture-dependent, and can be judged only from inside the specific culture—then one could justify tyranny of one culture over other, or one regime over the other. Slavery or holocaust would then be perfectly justifiable.

Legacy

Herskovits was a pioneer in African studies. He founded the first U.S. University Program in African Studies in 1948, and established in 1954 the Library of African Studies at Northwestern University. The library, which carries his name, is the largest separate collection of Africana in the world. Under his guidance numerous students graduated to became the new generation of American Africanists.

Publications

  • [1928] 1985. Herskovits, Melville J. The American Negro. Greenwood Press. ISBN 0313247951
  • [1928] 1975. Herskovits, Melville J. & Herskovits, Francis. Rebel Destiny. Ayer Co Pub. ISBN 0839001401
  • [1936] 1969. Herskovits, Melville J. Suriname Folk Lore. AMS Press. ISBN 0404505775
  • [1937] 1971. Herskovits, Melville J. Life in a Haitian Valley. Doubleday. ISBN 0385037848
  • 1938. Herskovits, Melville J. Acculturation: the study of culture contact. J.J. Augustin
  • 1940. Herskovits, Melville J. The Economic Life of Primitive People. Alfred A. Knopf.
  • [1941] 1990. Herskovits, Melville J. The Myth of the Negro Past. Beacon Press. ISBN 0807009059
  • 1945. Herskovits, Melville J. The processes of cultural change. Bobbs-Merrill.
  • [1948] 1967. Herskovits, Melville J. Man and His Works. A.A. Knopf.
  • 1952. Herskovits, Melville J. Franz Boas: The Science of Man in the Making. Charles Scribner's Sons.
  • 1959. Herskovits, Melville J. & Bascom, William. Continuity and Change in African Culture. University of Chicago Press. ISBN 0226038807
  • [1962] 2004. Herskovits, Melville J. The Human Factor in Changing Africa. Routledge. ISBN 0415329876
  • 1964. Herskovits, Melville J. Economic Transition in Africa. Northwestern University Press.
  • 1972. Herskovits, Melville J. Cultural relativism. Random House. ISBN 0394481542

References
ISBN links support NWE through referral fees

  • Gershenhorn, Jerry. 2004. Melville J. Herskovits and the Racial Politics of Knowledge. University of Nebraska Press. ISBN 0803221878
  • Simpson, George E. 1973. Melville J. Herskovits. Columbia University Press. ISBN 0231033966
  • Williams, Vernon, J. 1996. Rethinking Race: Franz Boaz and His Contemporaries. University Press of Kentucky. ISBN 081310873X

External links

All links retrieved November 8, 2022.

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