In the 1920s and 1930s, the Mestizos of Kisar, a dry, almost barren island in the Dutch East Indies off the coast of East Timor, were a model for the study of race mixing or human hybridity. Discovered in the late nineteenth century, these ‘anomalous blondes’ of Dutch and Kisarese ancestry became subjects of intense scrutiny by physical anthropologists. As a German specialist in tropical medicine in search of a convenient empire after 1918, Ernst Rodenwaldt favourably evaluated the physique and mentality of the isolated, fair Mestizos in the Dutch East Indies (now Indonesia). Back in Germany in the 1930s, as professor of hygiene at Heidelberg, his views on race hardened to accord with Nazi doctrine. Yet after the war, Rodenwaldt successfully cited his earlier appreciation of mixed-race peoples in the eastern Malay Archipelago as grounds for rehabilitation. Once a celebrated case study in human hybridity, the Mestizos of Kisar were erased from anthropological discussion in the 1950s, when race mixing ceased to be a biological issue and became instead a sociological interest. Still, Rodenwaldt's work continues to exert some limited influence in the eastern parts of the archipelago and among the Kisarese diaspora, indicating the penetrance and resilience of colonial racialisation projects.

The Mestizos of Kisar: An Insular Racial Laboratory in the Malay Archipelago

Central to this paper is a survey held among Dutch scientists in 1951 after the publication of the first UNESCO Statement on Race. The Statement, issued by a committee of experts at UNESCO, was a condemnation of scientific racism and declared that race was a social myth. The statement led to strong international criticism from physical anthropologists and geneticists, because they disagreed with the dismissal of the concept of race and because they felt poorly represented on the committee of experts. This paper traces the reception of the first Declaration on Race among scientists in the Netherlands to demonstrate how the Statement’s impact differed in different contexts. The survey about the Statement organized by Dutch anthropologists shows how Dutch racial scientists used the Statement to distance themselves from Nazi racial science by employing a rhetoric of humility, insistence on the difference between scientific findings and moral choices, suggestions for alternative conceptualizations of race, and a strategic internationalism to connect with the international community of experts. The success of this strategy can be concluded from the fact that one of the organizers of the Dutch survey, physical anthropologist Rudolf Bergman, was invited, very last minute, to participate in the expert meeting of biological scientists that formulated a second UNESCO Statement on Race, issued a year after the first.

Dutch scientists and the UNESCO Statement on Race

This essay examines a controversy that erupted in 2004 over the bones of a human relative discovered in Indonesia, proclaimed to be a new species named Homo floresiensis. It argues that the controversy comprised two intertwined struggles with roots in Indonesia’s colonial history. Indonesia’s transition to an independent country, it contends, gave rise to a particular set of cultural values, scientific practices, and theories that resulted in scientific objects becoming tied to national identity in ways that shaped the debates. Highlighting the imbalances that can occur in cross-cultural negotiations over the study of human relatives, this essay reveals that the circulation of scientific objects is not a simple process. By focusing on how anthropological objects moved—and the claims of ownership and access embedded in those movements—it illustrates the role of local circumstances in shaping that knowledge as it contributes to increasingly global science.

Tug-of-War: Bones and Stones as Scientific Objects in Postcolonial Indonesia

This article analyses how physical anthropologists created scientific circuits between the Netherlands and their colonies in the East Indies. It shows that national and imperial anthropology were not two separate spheres and that the movement of anthropologists and their objects was important both for the making of anthropology as a scientific discipline and for making anthropological ideas. Trying to define the physical features of people in Dutch fishing villages and in East Indies inland regions, anthropologists formed geographies of imaginary difference. Anthropological data from the Indies however was valued more highly than that from the Netherlands, which means that distance continued to matter. New Imperial Historians would therefore do better to sharpen their perception of these uneven geographies.

Fenneke Sysling

Papers

Geographies of Difference: Dutch Physical Anthropology in the Colonies and the Netherlands, ca. 1900-1940