South African anthropologist and social reformer
Agnes Winifred Hoernle
nee
Tucker
(6 December 1885?17 March 1960) was a South African anthropologist, widely recognized as the "mother of social anthropology in South Africa".
Beyond her scientific work, she is remembered for her social activism and staunch disapproval of
Apartheid
based on
white supremacy
. Born in 1885 in the
Cape Colony
, as an infant she moved with her family to
Johannesburg
, where she completed her secondary education. After earning an undergraduate degree in 1906 from
South African College
, she studied abroad at
Newnham College, Cambridge
,
Leipzig University
, the
University of Bonn
, and the
Sorbonne
. Returning to South Africa in 1912, she undertook anthropological research among the
Khoekhoe people
, until she married in 1914.
After settling with her husband in
Boston
from 1914 to 1920, Hoernle returned to South Africa to resume her research. She partnered with
Alfred Radcliffe-Brown
in a collaborative effort to establish
social anthropology
as an academic discipline. In 1926, embarking on an academic career, she established both a library and an ethnological museum to facilitate her students' learning. Introducing innovative teaching ideals, she encouraged her students to evaluate social change, as well as the roles of women in society. On her retirement from teaching in 1937, she spent the rest of her life focusing on social reforms. Hoernle's anthropological studies and teaching had informed her world view, leading her to become an opponent of separatist Apartheid policies. She argued in reports submitted to the government that all cultures which were part of the greater single society of South Africa had intrinsic value and that no race was superior. She espoused protection of fundamental principles such as equal opportunity without conditions of race and colour, supporting freedom of conscience and expression and the
rule of law
for all Africans.
In her lifetime, Hoernle was honoured with numerous awards for her academic work and her social reform programmes. She received an honorary
Doctor of Laws
in 1945, which recognized both aspects of her career. She is remembered for training most of the leading South African anthropologists of her era and for laying the foundations for the development of social anthropology in South Africa.
Early life
[
edit
]
Agnes Winifred Tucker was born on 6 December 1885 in
Kimberley
in the
Cape Colony
of the
British Empire
to Sarah Agnes (nee Bottomley) and
William Kidger Tucker
.
She was the second child in a family of eight children. Soon after her birth, attracted by the
Witwatersrand gold discoveries
, her father relocated the family to
Johannesburg
,
South Africa
, where he worked as a surveyor and miner.
He later became mayor of Johannesburg and a
federal Senator
of
Transvaal
.
Tucker was a sickly child and suffered from diphtheria, measles, and pneumonia, which left her with a life-long susceptibility to
bronchitis
.
Her father, who supported women's education, kept her supplied with books to read when she was confined.
Education
[
edit
]
Tucker attended
Fanny Buckland School
but at the beginning of the
Second Boer War
was evacuated with her family to East London. When they returned to South Africa in 1900, she studied at the Wesleyan High School for Girls in
Grahamstown
, matriculating in 1902.
Hoping to become a teacher, with encouragement from her father, Tucker enrolled the following year at
Cape Town
's
South African College
(later the
University of Cape Town
),
studying
classics
, French and philosophy.
A "star student", she won prizes in both English and philosophy
and in 1906 became the first and only woman to serve on the
student council
.
As a spinal nerve condition impacted her ability to write, her work was typed with the assistance of an
amanuensis
, and she was given extra time to write her bachelor's examinations, which she passed with honours.
Influenced by her philosophy professor,
Thomas Loveday
, Tucker decided to continue her studies at
Cambridge
.
Before she left South Africa, she met
Reinhold Friedrich Alfred Hoernle
, who had been appointed professor of philosophy at South African College in 1908.
Upon receipt of the Porter Scholarship, which provided her with a three-year funding of £150 annually, she enrolled in
Newnham College
in 1908.
Studying anthropology and philosophy under
Alfred Cort Haddon
and
W. H. R. Rivers
, she attended lectures by
James George Frazer
and
Alfred Radcliffe-Brown
and worked in
Charles Samuel Myers
' laboratory.
As there was no diploma available for anthropology at that time at Cambridge, Tucker did not sit for exams when she finished her studies in 1910.
Moving to
Leipzig University
in 1911, she studied under
Wilhelm Wundt
and then with his student and
structural psychologist
,
Oswald Kulpe
, at the
University of Bonn
.
In 1912, she completed her education in Paris at the
Sorbonne
under
Emile Durkheim
, founder of the academic discipline of
sociology
.
Career
[
edit
]
Fieldwork and domestic life (1912?1922)
[
edit
]
Returning to South Africa in 1912, Tucker applied to replace "Alfred" Hoernle as philosophy chair at the South African College. Though he had moved to
Durham University
, the selection committee at the College asked Alfred to explain to Tucker that she was unsuitable because of her gender.
Rekindling their acquaintance, the two became correspondents. When she turned down the selection committee's offer of an unpaid lectureship,
she was awarded the college's Croll Scholarship to enable research among the
Khoekhoe people
. She made two expeditions, one to
Richtersveld
and the other to
Berseba
between 1912 and 1913,
taking notes on the
Nama
and
San people
along the
Orange
and
Kuiseb Rivers
. She encountered many difficulties travelling from place to place in a horse-drawn wagon.
She found it even more difficult to gain consent for her to measure the limbs of her subjects, test them for colour perception,
or compile general cultural information.
Though her field work was supposed to last for three years,
in 1913 Tucker accepted a proposal of marriage from Alfred, resigned her scholarship, and joined him in England in 1914.
The couple married in
Oxford
and in April 1914, moved to
Boston, Massachusetts
, where Alfred had taken a post as a philosophy professor and chair at
Harvard University
.
Their only child, Alwin, was born in 1915 and Hoernle spent most of her time in the United States in domestic pursuits, although she did contribute an article "Certain Rites of Transition and Conception of
!Nau
among the Hottentots" to the journal
Harvard African Studies
in 1918. The work represented the first time that
Van Gennep
's model on
rites of passage
had been applied to ethnographic data in southern Africa.
As the severe winters in Boston caused Hoernle repeated bronchial problems, in October 1920 she returned to Johannesburg where she lived with her parents,
while Alfred remained in Boston for two more years.
In 1921, Hoernle became a founding member of the publication committee of the journal
Bantu Studies
, becoming the only woman to serve on the editorial board until the 1930s.
While planning an expedition to
South West Africa
for December 1922, the month before her departure, she met Radcliffe-Brown, who encouraged her to abandon physical examination of her subjects and focus on collecting data relating to kinship.
The trip was sponsored by the government and was intended to provide evidence of the need to establish
segregated land reserves
for the rural Nama people. South Africa had recently acquired the
League of Nations mandate
to govern the former
German colony
, after German losses in
World War I
and five years of military rule. Instead of evaluating rural environments, Hoernle's report focused on urban Nama and their grievances over taxation by authorities and missionaries in the shift of government. Dismissing her report as irrelevant, the government implemented land reserves as an official policy in 1923.
University faculty (1923?1937)
[
edit
]
In 1921, the University of Cape Town had hired Radcliffe-Brown as the first full professor of
social anthropology
at any British university throughout the Empire.
He and Hoernle carried out extensive correspondence regarding the formation of the new academic field of study and how it should be structured as a scientific discipline in South Africa.
In 1922, Alfred was offered a post as head of the philosophy department at the
University of the Witwatersrand
. As an inducement to secure him, the university offered to hire his wife as a researcher and develop a social anthropology department. Hired in 1923,
Hoernle and Radcliffe-Brown's correspondence confirms that they were working until 1924 on several joint papers, covering ancestry and marriage rites, cattle,
joking relationships
, kinship terms, and sacrificial rituals.
Radcliffe-Brown's decision to accept a position at the
University of Sydney
as head of the social anthropology department in 1925,
led Hoernle to abandon her field research in favour of teaching.
Hoernle was appointed as a
lecturer
in January 1926 at the University of the Witwatersrand.
As early as 1912, she had given lectures arguing that primitive or indigenous people had the same mental capacity as more sophisticated members of society, that their cultures should be examined with empathy and consideration of their perspective, and that social organization played a major role in indicating which societies survived and which societies failed.
Her teaching style was "stimulating and thorough", and she inspired her students, "among the first in the field" to research cultural contacts and the problems associated with social change.
She taught her students that traditional cultures were not separately operated and contained societies, but instead part of the greater single society of South Africa. Her views and those of her students who followed her lead were increasingly at odds with Afrikaner anthropologists and the later apartheid government, who accepted a static,
primitivist model
of traditional cultures.
Hoernle challenged her students with innovative theories which laid the groundwork for development of the field of social anthropology.
She encouraged them to observe and preserve social and cultural aspects of women's lives.
Dora Earthy
, a missionary in
Mozambique
, wrote a unique monograph focused solely on
Valenge women
, but other students incorporated information on female rituals within the family into their works, including initiation rites and those associated with marriage and conjugal relations.
Their studies caused her students to compare the lives of indigenous women with the restrictions placed on Western women, and they discovered African women did not typically have the same social curtailments.
In addition to her focus on building an anthropological department, to facilitate her students' studies, Hoernle created a library and an archaeological specimen and cultural museum.
To provide them with a thorough grounding, she sent her best students to the
London School of Economics
to study ethnographic field work methods and
functionalism
with
Bronisław Malinowski
.
As an external examiner on anthropological theses, Hoernle came in contact with
Isaac Schapera
in 1925. He used her early research in his thesis and upon his graduation, they worked together to promote social anthropology grounded in field work.
She took a leave and went to study with Malinowski herself in 1929.
While she was away, Schapera taught Hoernle's classes and from her return in 1930, they collaborated on the Inter-University African Studies Committee.
In their work, they shaped the committee in developing a national project to further ethnographic studies through adequate funding and cooperation among scholars throughout the continent.
Hoernle was promoted to senior lecturer in 1934.
Under her guidance, pioneering urban anthropological studies were undertaken in South Africa and first published in 1935.
That year,
Bantu Studies
dedicated their September 1935 issue as a "homage to Winifred Hoernle"
and she was granted the unusual distinction of being "made an Honorary Fellow of the
Royal Anthropological Institute
".
She resigned from her post in 1937 to care for her and Alfred's ageing parents.
Social activism (1932?1960)
[
edit
]
During her time at university in Cape Town, Hoernle (Tucker at the time) had begun developing a liberal attitude towards race relations. Unlike her father, she believed that educated Africans should be able to vote.
In her field work, she developed empathy for the people she was studying, especially in urban communities. Thanks to her fluency in
Afrikaans
, English, and German, she was able to communicate more intimately with her subjects.
By 1932, when she joined the Committee of the Johannesburg Child Welfare Society, Hoernle had developed not only a commitment to justice, but a sense of responsibility for social service.
She served as president in 1938 and 1939 of the National Women's Organisation and upon her husband's death in 1943, became president of the
South African Institute of Race Relations
for two years,
serving subsequent terms from 1948 to 1950 and from 1953 to 1954.
Rapid industrialization and urbanization in the 1930s and 1940s challenged the existing systems of legal jurisdiction in South Africa, which had formerly allowed rural people to indirectly govern themselves. As people moved in large numbers to urban areas to work in factories, security became a major issue, as did fear of crime.
Several commissions ? the Elliot Commission (1943), the
Fagan Commission
(1946), and the
Sauer Commission
(1947) ? each attempted to deal with crime, laws regulating mobile populations, and potential threats to the communities.
During this period, Hoernle became a vocal advocate of liberal
universalism
.
In 1945, she was appointed as one of the founding members of the Penal and Prisons Reform Commission.
The commission became an important sounding board for conceptualising ideas about race in a reform-minded platform incorporating paternalistic models of governance.
It later became the Penal Reform League of South Africa, on which Hoernle served as president for many years.
Hoernle was one of the most prominent activists of the period in social welfare campaigns, stressing the need for collaboration between African, Indian and white women. She helped to establish clinics for mothers, she improved educational facilities and welfare services for children, and she worked on penal reform.
Concerned for the depressed conditions in Indian communities, she opened the first schools for Indian girls
and chaired the Committee of the Indian Social Welfare Association.
In 1949, Hoernle was given an
honorary
Doctorate of Laws
from the University of the Witwatersrand in recognition of her contributions to academics and social welfare.
[Notes 1]
That year, the National Welfare Board appointed her as a member and her contributions to the Landsdown Penal Reform Commission Report were presented. They would be one "of the most important sections of the Commission's Report". In 1952, Hoernle was honoured by the International Council for Child Welfare with their Medal of Merit and was recognized for her service to Africa with a medal from the
Royal African Society
.
After the
Bantu Education Act
was enacted in 1953, she worked to reform its repressive language
and argued that educational systems which did not take into consideration social customs practiced within communities estranged students from their communities.
In 1955, the journal
Race Relations
of the South African Institute of Race Relations published a special issue to commemorate her 70th birthday.
Racial views and "Christian Trusteeship"
[
edit
]
In 1923, Hoernle wrote that to be successful in implementing change and European-style administration among traditional populations, officials needed "a sound knowledge of the outlook and beliefs of the natives".
She recognized that because the mechanisms of power in South Africa favoured white society, white culture was dominant.
In her 1948 article,
Alternatives to Apartheid
, Hoernle argued that any solution implemented to control racial relations must protect fundamental principles such as equal opportunity without conditions of race and colour, freedom of conscience and expression, and in accordance with the
rule of law
. While she acknowledged that traditional societies and western civilization might each have reasons to protect their culture and racial purity, Hoernle maintained that no race was superior and each should mutually respect the other, guaranteeing to protect fundamental principles. She stated that if assimilation was unlikely, implementation of
Apartheid
required granting sovereign independence to traditional societies.
By implementing such a plan, she reasoned societies could develop
separate but equal
institutions and customs which allowed each group to govern themselves and share the fundamental tenets of citizenship.
However, Hoernle reiterated that the test of commitment to basic rights was to recognize that they applied to people who had previously followed different traditions, but were now members of a society that had such principles. She argued that failure to recognize that they were all one society and attempting to create separate but equal facilities would damage the economy, as well as humanity.
Her seemingly contradictory approaches recognized that the situation was complex and might require employing various methods and policies in a period of "Christian Trusteeship" in order to reach solutions that supported the ethical beliefs of the society and provided stewardship to indigenous members who were part of that society.
Along with other academics, many of whom were her former students, she was in favour of assimilation of all races into one society.
In 1952, amid political unrest and pressure from black activists, Hoernle joined 21 other white liberals in issuing a statement calling on the government to support equal rights and equal opportunities for "educated, politically conscious non-Europeans".
Death and legacy
[
edit
]
Hoernle died on 17 March 1960 in Johannesburg.
After her death, her contributions were obscured by scholars who claimed her scholarship was directed by Radcliffe-Brown and her social involvement was an extension of her husband's work.
Letters from Radcliffe-Brown make it clear that Hoernle's work was original scholarship
and though she and Alfred were both liberals, her ideas on social reforms differed from his and predated her relationship with him.
According to Robert Gordon, professor of anthropology at the
University of Vermont
, "she was the first trained female social anthropologist in the world".
The historian Andrew Bank, of the
University of the Western Cape
has referred to her as the central figure in the development of social anthropology in South Africa in the
interwar period
, as she introduced a collaborative "series of methodological innovations that led to the creation of a professional, scientific, and... field-based ethnographic tradition".
Coupled with her influence on the students she taught and mentored, including
Max Gluckman
,
Ellen Hellmann
,
Eileen Krige
,
Hilda Kuper
,
Audrey Richards
, and
Monica Wilson
, she shaped the field of social anthropology in South Africa.
She has often been called the "Mother of Social Anthropology in South Africa",
as most of the leading South African anthropologists of her era trained with her.
Her tenure marked a shift in the make-up of scientists studying social anthropology from a male-dominated field to one where women were in the forefront.
Selected works
[
edit
]
- Hoernle, A. W. (1918). "Certain Rites of Transition and the Conception of
!Nau
among the Hottentots".
Harvard African Studies
.
2
. Cambridge, Massachusetts: The African Department of the Peabody Museum: 65?82.
OCLC
37146621
.
- Hoernle, Mrs. R.F.A. (July 1923). "The Expression of the Social Value of Water among the Naman of South-West Africa".
South African Journal of Science
.
20
. Johannesburg: South African Association for the Advancement of Science: 514?526.
ISSN
0038-2353
.
OCLC
37146674
.
- Hoernle, Mrs. A. (December 1923). "South-West Africa as a Primitive Culture Area".
The South African Geographical Journal
.
6
(1). Johannesburg: South African Geographical Society: 14?28.
Bibcode
:
1923SAfGJ...6...14H
.
doi
:
10.1080/03736245.1923.11882239
.
OCLC
896610309
.
- Hoernle, A. Winifred (January?March 1925).
"The Social Organization of the Nama Hottentots of South West Africa"
.
American Anthropologist
.
27
(1). Washington, D. C.: American Anthropological Association: 1?24.
doi
:
10.1525/aa.1925.27.1.02a00020
.
ISSN
0002-7294
.
OCLC
37146643
.
- Hoernle, Mrs. A. W. (November 1925).
"The Importance of the Sib in the Marriage Ceremonies of the South-Eastern Bantu"
.
South African Journal of Science
.
22
(11). Johannesburg: South African Association for the Advancement of Science: 481?492.
ISSN
0038-2353
.
OCLC
896452032
.
- Hoernle, A. W. (April 1931). "An Outline of the Native Conception of Education in Africa".
Africa
.
4
(2). Edinburgh:
Edinburgh University Press
for the
International African Institute
: 145?163.
doi
:
10.2307/1155972
.
ISSN
0001-9720
.
JSTOR
1155972
.
OCLC
5546470135
.
S2CID
144061400
.
- Hoernle, A. W. (January 1948). "Alternatives to Apartheid".
Race Relations
.
15
. Johannesburg:
South African Institute of Race Relations
: 90?91.
OCLC
18819055
.
- Hoernle, A. W. (1950). Penal Reform 1950: A Review of the Development of Penal Reform since the Publication of the Teport of the Penal and Prison Reform Commission (Lansdown) (Report). Pretoria: Van Schaik's Publishing.
OCLC
1037651838
.
- Hoernle, Mrs. A. W. (July 1968).
"New Aims and Methods in Social Anthropology: Presidential Address to Section E, Delivered 4 July 1933"
.
South African Journal of Science
.
30
(7). Johannesburg: South African Association for the Advancement of Science: 74?92.
ISSN
0038-2353
.
OCLC
8132668137
.
Note
[
edit
]
- ^
Bank notes the significance of the degree being in law rather than anthropology, suggesting her importance in social reform
and Gordon wrote that her moral stances were as important to her legacy as her academic contributions.
References
[
edit
]
Citations
[
edit
]
Bibliography
[
edit
]
- Bank, Andrew (2016).
"Feminizing the Foundational Narrative: The Collaborative Anthropology of Winifred Tucker Hoernle (1885?1960)"
.
Pioneers of the Field: South Africa's Women Anthropologists
. Cambridge:
Cambridge University Press
. pp. 15?63.
ISBN
9781316584187
.
- Carstens, Peter (December 1985). "Agnes Winifred Hoernle (1885?1960): The Mother of Social Anthropology in South Africa".
Anthropology Today
.
1
(6). London:
Anthropological Institute of Great Britain and Ireland
: 17?18.
doi
:
10.2307/3033250
.
ISSN
0268-540X
.
JSTOR
3033250
.
- Fortes, Meyer (1956).
"Alfred Reginald Radcliffe-Brown, F.B.A., 1881?1955 a Memoir"
.
Man
.
56
. London:
Anthropological Institute of Great Britain and Ireland
: 149?153.
ISSN
0025-1496
.
OCLC
5545983270
.
- Gaitskell, Deborah (October 1983). "Introduction".
Journal of Southern African Studies
.
10
(1). Abingdon-on-Thames, Oxfordshire:
Routledge
: 1?16.
Bibcode
:
1983JSAfS..10....1G
.
doi
:
10.1080/03057078308708064
.
ISSN
0305-7070
.
JSTOR
2636813
.
- Gillespie, Kelly (September 2011). "Containing the 'Wandering Native': Racial Jurisdiction and the Liberal Politics of Prison Reform in 1940s South Africa".
Journal of Southern African Studies
.
37
(3). Abingdon-on-Thames, Oxfordshire:
Routledge
: 499?515.
doi
:
10.1080/03057070.2011.602889
.
ISSN
0305-7070
.
JSTOR
41345710
.
S2CID
145337821
.
- Gluckman, Max; Schapera, Isaac (July 1960).
"Dr. Winifred Hoernle: An Appreciation"
.
Africa
.
30
(3). Cambridge:
Cambridge University Press
: 262?263.
doi
:
10.1017/S0001972000018507
.
ISSN
0001-9720
.
OCLC
5546416531
.
- Gordon, Robert (June 1987). "Remembering Agnes Winifred Hoernle".
Social Dynamics
.
13
(1). Abingdon-on-Thames, Oxfordshire: Taylor & Francis for the University of Cape Town: 68?72.
doi
:
10.1080/02533958708458421
.
ISSN
0253-3952
.
OCLC
4657062231
.
- James, Deborah; Plaice, Evie (Evelyn Mary); Toren, Christina, eds. (2010).
Culture Wars: Context, Models and Anthropologists' Accounts
. Vol. 12. New York, New York:
Berghahn Books
.
ISBN
978-1-84545-641-2
.
- Krige, Eileen Jensen
(1960). "Agnes Winifred Hoernle: An Appreciation".
African Studies
.
19
(3). Abingdon-on-Thames, Oxfordshire: Taylor & Francis: 138?144.
doi
:
10.1080/00020186008707110
.
ISSN
0002-0184
.
OCLC
4804978900
.
- Richards, Audrey I. (March 1961). "Obituary: Agnes Winifred Hoernle: 1885-1960".
Man
.
61
(50). London:
Royal Anthropological Institute of Great Britain and Ireland
: 53.
ISSN
0025-1496
.
JSTOR
2795786
.
- Schmidt, Bettina (1996).
Creating Order: Culture as Politics on 19th and 20th Century South Africa
(PDF)
. Nijmegen, Netherlands: Third World Centre,
University of Nijmegen
.
ISBN
90-72639-49-9
. Archived from
the original
(PDF)
on 18 February 2019.
- Spencer, Shelagh O'Byrne (2001).
British Settlers in Natal, 1824?1857
. Vol. 7: Gadney-Guy. Pietermaritzburg: University of Natal Press.
ISBN
978-0-86980-969-3
.
- Webster, Anjuli (March 2017).
Silencing Africa? ? Anthropological Knowledge at the University of the Witwatersrand
(PDF)
(master's). Johannesburg:
University of the Witwatersrand
.
|
---|
International
| |
---|
National
| |
---|
Academics
| |
---|
People
| |
---|
Other
| |
---|