The interest of F. Macfarlane Burnet in host–parasite interactions grew through the 1920s and 1930s, culminating in his book, Biological Aspects of Infectious Disease, often regarded as the founding text of disease ecology. Our knowledge of the influences on Burnet’s ecological thinking is still incomplete. Burnet later attributed much of his conceptual development to his reading of British theoretical biology, especially the work of Julian Huxley and Charles Elton, and regretted he did not study Theobald Smith’s Parasitism and Disease until (...) after he had formulated his ideas. Scholars also have adduced Burnet’s fascination with natural history and the clinical and public health demands on his research effort, among other influences. I want to consider here additional contributions to Burnet’s ecological thinking, focusing on his intellectual milieu, placing his research in a settler society with exceptional expertise in environmental studies and pest management. In part, an ‘‘ecological turn’’ in Australian science in the 1930s, derived to a degree from British colonial scientific investments, shaped Burnet’s conceptual development. This raises the question of whether we might characterize, in postcolonial fashion, disease ecology, and other studies of parasitism, as successful settler colonial or dominion science. (shrink)

This essay revisits the drafting of the first UNESCO Statement on Race in order to reorient historical understandings of mid-twentieth-century anti-racism and science. Historians of science have primarily interpreted the UNESCO statements as an oppositional project led by anti-racist scientists from the North Atlantic and concerned with dismantling racial typologies, replacing them with population-based conceptions of human variation. Instead of focusing on what anti-racist scientists opposed, this article highlights the futures they imagined and the applied social-science projects that anti-racist science (...) drew from and facilitated. The scientific experts who participated in drafting the first UNESCO Statement on Race played important roles in late colonial, post-colonial and international projects designed to modernize, assimilate and improve so-called backward communities – typically indigenous or Afro-descendent groups in the global South. Such connections between anti-racist science and the developmental imaginaries of the late colonial period indicate that the transition from fixed racial typologies to sociocultural and psychological conceptualizations of human diversity legitimated the flourishing of modernization discourses in the Cold War era. In this transition to an economic-development paradigm, ‘race’ did not vanish so much as fragment into a series of finely tuned and ostensibly anti-racist conceptions that offered a moral incentive for scientific elites to intervene in the ways of life of those deemed primitive. (shrink)

This article offers an analysis of ecologist Charles Elton’s “functional” concept of the niche and of the notion of function implicitly associated with it. It does so in part by situating Elton’s niche concept within the broader context of the “functionalist-interactionist” approach to ecology he introduced, and in relation to his views on the relationship between ecology and evolution. This involves criticizing the common claim that Elton’s idea of species as fulfilling functional roles within ecological communities committed him to an (...) idea of communities as units of selection. While such a claim implicitly attributes to Elton an understanding of function along the lines of the selected-effects theory of function advocated by many biologists and philosophers of biology, Elton’s use of the niche concept, I maintain, involves an understanding of function more along the lines of alternative nonselectionist theories such as the causal-role, goal-contribution, and organizational theories. I also briefly discuss how ecologists after Elton also tend to have typically adopted a nonselectionist understanding of the function concept, similar to his. (shrink)

During the cold war, Frank Fenner and Francis Ratcliffe studied mathematically the coevolution of host resistance and parasite virulence when myxomatosis was unleashed on Australia’s rabbit population. Later, Robert May called Fenner the “real hero” of disease ecology for his mathematical modeling of the epidemic. While Ratcliffe came from a tradition of animal ecology, Fenner developed an ecological orientation in World War II through his work on malaria control —that is, through studies of tropical medicine. This makes Fenner at least (...) a partial exception to other senior disease ecologists in the region, most of whom learned their ecology from examining responses to agricultural challenges and animal husbandry problems in settler colonial society. Here I consider the local ecologies of knowledge in southeastern Australia during this period, and describe the particular cold-war intellectual niche that Fenner and Ratcliffe inhabited. (shrink)

The main claim in this article is that the traditionally Western and currently dominant understandings of the figures of “Nature” and “Animal” underlie and structure different forms of oppression and should be critically confronted. The racial-sexual subjugation of the colonized African draws symbolically on the older Western symbolic subjugations of Animal and Woman. In the Great Chain of Being of Western metaphysics it is Woman’s sexual body that links humans to the domain of the animal, and Man’s intellect that distinguishes (...) and separates humans from that same domain. Situated in the border between human and Animal, Woman merges with the chaos and fleshiness of Animal and Nature. With the emergence of race as a category of classification and colonial justification, the African is placed at the furthest remove from Western Man, the epitome of reasonable humanity. African Woman, in particular, is seen as the Animal Other. The colonial-“civilizing” project thus institutes a certain flight from Nat... (shrink)

This paper analyzes community ecologist Charles Elton’s ideas on animal communities, and situates them with respect to the classical opposition between organicist–holistic and individualistic–reductionist ecological views drawn by many historians of ecology. It is argued that Elton espoused a moderate ecological holism, which drew a middle way between the stricter ecological holism advocated by organicist ecologists and the merely aggregationist views advocated by some of their opponents. It is also argued that Elton’s moderate ecological holism resonated with his preference for (...) analogies between ecological communities and human societies over more common ones between communities and individual organisms. I discuss, on the one hand, how the functionalist-interactionist approach to community ecology introduced by Elton entailed a view of ecological communities as more or less self-maintaining functionally organized wholes, and how his ideas on this matter were incorporated into their views by organicist ecologists Frederic Clements, Victor Shelford, and Warder C. Allee et al. On the other hand, I identify some important divergences between Elton’s ecological ideas and those of organicist ecologists. Specifically, I show how Elton’s ideas on species distribution, animal migrations, and ecological succession entailed a view of animal communities as exhibiting a weaker degree of part-whole integration than that attributed to them by Clements and Shelford; and how Elton’s mixed stance on the balance of nature idea and his associated views on community stability attributed to communities a weaker form of self-regulation than that attributed to them by Allee et al. (shrink)

The article traces the origination of the psychological concept of the ‘herd instinct’, popularized by British surgeon Wilfred Trotter, locating this in a distinctive moment of dialogue between the natural and human sciences. It challenges the incorrect association of Trotter’s model with the crowd theory of Gustave Le Bon and negative commentaries on mass culture. In contrast, it shows that Trotter’s model rests on imitation and suggestion not as the sign of a derogated culture but as the ground of associated (...) life, with altruism as its highest expression. His argument that individuals possessed an inherent capacity for association and a disposition to act in the interests of the social group was designed to challenge the hierarchical models of Social Darwinism. Instead, he highlighted the evolutionary importance of variability and innovation and proposed a horizontal model of cooperation as the basis of adaptation. Trotter’s narrative of human potential pre-dated and informed Freud’s own collective psychology, as well as providing an influential challenge to his theory of repression. The widespread take-up of Trotter’s model of the herd instinct in the context of futures thinking, forming the basis of an egalitarian approach to governance that proposed human fulfilment and social progress as complementary aims, supports the article’s argument that psychological approaches to collectivity were well established prior to the First World War rather than formed in response to it, and that these were embedded within social thinking across the political spectrum, rather than derived for instrumentally conservative purposes. (shrink)

In recent decades conservation biology has achieved a high position among the sciences. This is certainly true of South Africa, a small country, but the third most biodiverse in the world. This article traces some aspects of the transformation of South African wildlife management during the 1930s to the 1960s from game reserves based on custodianship and the "balance of nature" into scientifically managed national parks with a philosophy of "command and control" or "management by intervention." In 1910 the four (...) British colonies had formed the Union of South Africa, and by the 1920s there was wide acceptance of national parks, a development influenced by their success in the United States. It was not, however, until after the Second World War, that management of the expanding conservation estate altered from a rather unsystematic laissez faire variety, into more scientifically informed management practices with an efficient bureaucracy in charge. This was achieved by modifications in organizational structures and institutional cultures initiated by a change of government in 1948 which, this article argues, impacted in turn on wildlife management and shaped and professionalized many aspects of that field science. "Management by intervention" was the hallmark of South African wildlife and conservation biology from the 1960s until recently, when there have been shifts towards "adaptive resource management" in a period of further change in the country's politics. (shrink)

Beginning in the nineteenth century, scientists speculated that the Pleistocene megafauna—species such as the giant ground sloth, wooly mammoth, and saber-tooth cat—perished because of rapid climate change accompanying the end of the most recent Ice Age. In the 1950s, a small network of ecologists challenged this view in collaboration with archeologists who used the new tool of radiocarbon dating. The Pleistocene overkill hypothesis imagined human hunting, not climate change, to be the primary cause of megafaunal extinction. This article situates the (...) Pleistocene overkill hypothesis in a broader history of the emergence of historical ecology as a distinct sub-discipline of paleoecology. Tracing the work of the Yale Geochronometric Laboratory and an interdisciplinary research network that included Paul Sears, Richard Foster Flint, Edward Deevey, Kathryn Clisby, and Paul S. Martin, it reveals how both the methods and the meaning of studying fossil pollen shifted between the 1910s and 1960s. First used as a tool for fossil fuel extraction, fossil pollen became a means of envisioning climatic history, and ultimately, a means of reimagining global ecological history. First through pollen stratigraphy and then through radiocarbon dating, ecologists reconstructed past biotic communities and rethought the role of humans in these communities. By the 1980s, the discipline of historical ecology would reshape physical environments through the practice of ecological restoration. (shrink)

The South African ecologist and political activist Edward Roux used evolutionary biology to argue against racism. During the cold-war, he transformed his communist beliefs into advocacy for scientific rationalism, management, and protection of nature against advancing capitalism. These pleas for saving the environment served as a vehicle for questioning the more risky issue of evolution and racial order in society. The link between ecological and political order had long been an important theme among the country's ecologists and politicians alike. The (...) statesman Jan Christian Smuts' holistic theory of evolution and racial order inspired the nation's ecologists to sanctify an ecologically informed racial policy. This idealist informed methodology stood in direct opposition to the materialist approach to ecology of Roux. These methodological debates reflected differing political support from within the Union Party and people on the radical left, respectively. Ecology was of concern to politicians because understandings of the order of nature had direct implications for the racial order of the South African society. (shrink)

This article’s subject is the theory and practice of ‘regional survey’, the method of social and environmental study associated with Scottish thinker Patrick Geddes (1854–1932). Despite being overlooked or dismissed in most accounts of early 20th-century social science, regional survey had a wide influence on the development of the nascent disciplines of anthropology, sociology, and human geography. Emerging from late 19th-century field biology, the regional survey came to typify a methodological moment in the natural and social sciences that favoured the (...) holistic analysis of geographically delimited areas. By the interwar period, the kinds of projects that went under its name can clearly be seen as forerunners of the post-Second World War tradition of community studies. Additionally, in its self-presentation as a civic, participatory exercise, the regional survey can be read as a form of popular autoethnography that contrasts with other, more familiar social-scientific ventures in the first half of the 20th century, and defies the dichotomy between ‘gentlemanly’ and ‘technical’ modes of social science. As a result, this article argues, the regional survey provides an alternative point of departure for thinking about the origins and development of the modern social sciences in Britain. (shrink)

This article looks at the International Biological Program as the predecessor of UNESCO’s well-known and highly successful Man and the Biosphere Programme. It argues that international conservation efforts of the 1970s, such as the MAB, must in fact be understood as a compound of two opposing attempts to reform international conservation in the 1960s. The scientific framework of the MAB has its origins in disputes between high-level conservationists affiliated with the International Union for the Conservation of Nature and Natural Resources (...) about what the IBP meant for the future of conservation. Their respective visions entailed different ecological philosophies as much as diverging sets of political ideologies regarding the global implementation of conservation. Within the IBP’s Conservation Section, one group propagated a universal systems approach to conservation with a centralized, technocratic management of nature and society by an elite group of independent scientific experts. Within IUCN, a second group based their notion of environmental expert roles on a more descriptive and local ecology of resource mapping as practiced by UNESCO. When the IBP came to an end in 1974, both groups’ ecological philosophies played into the scientific framework underlying the MAB’s World Network or Biosphere Reserves. The article argues that it is impossible to understand the course of conservation within the MAB without studying the dynamics and discourses between the two underlying expert groups and their respective visions for reforming conservation. (shrink)

Wildlife populations in the northern reaches of the globe have long been observed to fluctuate or cycle periodically, with dramatic increases followed by catastrophic crashes. Focusing on the early work of Charles S. Elton, this article analyzes how investigations into population cycles shaped the development of Anglo-American animal ecology during the 1920s–1930s. Population cycling revealed patterns that challenged ideas about the “balance” of nature; stimulated efforts to quantify population data; and brought animal ecology into conversation with intellectual debates about natural (...) selection. Elton used the problem of understanding wildlife population cycles to explore a central tension in ecological thought: the relative influences of local conditions (food supply, predation) and universal forces (such as climate change and natural selection) in regulating wild animal populations. He also sought patronage and built research practices and the influential Bureau of Animal Population around questions of population regulation during the 1930s. Focusing on disease as a local population regulator that could interact with global climatic influences, Elton facilitated an interdisciplinary and population-based approach in early animal ecology. Elton created a network of epidemiologists, conservationists, pathologists and mathematicians, who contributed to population cycle research. I argue that, although these people often remained peripheral to ecology, their ideas shaped the young discipline. Particularly important were the concepts of abundance, density, and disease; and the interactions between these factors and natural selection. However, Elton’s reliance on density dependence unwittingly helped set up conditions conducive to the development of controversies in animal ecology in later years. While ecologists did not come to consensus on the ultimate causes of population cycles, this phenomenon was an important early catalyst for the development of theory and practice in animal ecology. (shrink)

Integral Theory as developed by Ken Wilber and other contemporary Integral scholars acknowledge many antecedent foundational influences, and proto-Integral thinkers. Curiously, the philosopher-statesman Jan Smuts’ theory of Holism is seldom acknowledged, although it has significantly contributed, albeit often implicitly, to the development of Integral Theory. This paper and presentation has two central aims: To point out that Smuts can be counted amongst one of the great Integral thinkers of the 20th Century; that Smuts’ notion of Holism had a significant influence (...) on the development of Integral Theory. This paper and presentation will provide a brief outline of Smuts’ theory of Holism as developed in his book Holism and Evolution and other philosophical essays. (shrink)

Between 1907 and 1915 Albert Francis Blakeslee transformed both himself and the Connecticut Agricultural College at Storrs into things neither had been at the beginning of the century. Using the varied commitments of the agricultural college and experiment station at which he worked as resources with which to build his career, Blakeslee began as a botanist and instructor in botany and ended as a geneticist and teacher of genetics. Moreover, he left behind at Storrs a legacy of genetic research and (...) instruction in the form of an autonomous department of Botany and Genetics. The story of Blakeslee's career at the Connecticut Agricultural College reveals the multifold ways in which agricultural researchers identified unique institutional resources and built unexpected careers and unanticipated institutional structures, a process which had a significant impact on the disciplinary growth of genetics in the United States. (shrink)

Arthur G. Tansley never accepted Frederic E. Clements’ view that succession is a developmental process whose final stage, the climax formation, is determined primarily by regional climate and that all other types of vegetation are some kind of successional stage or arrested successional stage. Tansley was convinced that in a given region a variety of environmental factors could produce different kinds of climax formations. At the heart of their dispute was Clements’ organicist view of succession, i.e., the formation was a (...) complex organism with an ontogeny and phylogeny. As early as 1905, Tansley offered an alternative to Clements’ complex organism, the quasi-organism, but Clements in private and public rejected this compromise. Tansley and other plant ecologists continued to criticize Clements’ theories for the next 20 years, but with no impact on Clements. John Phillips, a South African plant ecologist who was a follower of Clements, published a series of papers in 1934 and 1935 defending Clementsian ecology. These papers were triggered by the publication of a letter by another ecologist working in Africa who claimed that there was a strong correlation between soils and various kinds of climax vegetation, which was contrary to what was predicted by Phillips and Clements. In 1935, Tansley published an attack on Phillips and Clements and their developmental theory of succession. In it, he proposed the concept of the ecosystem as a way to get around Clements’ monoclimax theory by making the physical environment (e.g., soil chemistry, soil texture, soil moisture) as important a factor as climate, plants and other organisms in determining the composition and characteristics of ecological entities, i.e., ecosystems. Tansley’s ecosystem concept quickly replaced Clements’ monoclimax theory as a dominant paradigm in ecology. (shrink)

Historians of science have attributed the emergence of ecology as a discipline in the late nineteenth century to the synthesis of Humboldtian botanical geography and Darwinian evolution. In this essay, I begin to explore another, largely neglected but very important dimension of this history. Using Sergei Vinogradskii’s career and scientific research trajectory as a point of entry, I illustrate the manner in which microbiologists, chemists, botanists, and plant physiologists inscribed the concept of a “cycle of life” into their investigations. Their (...) research transformed a longstanding notion into the fundamental approaches and concepts that underlay the new ecological disciplines that emerged in the 1920s. Pasteur thus joins Humboldt as a foundational figure in ecological thinking, and the broader picture that emerges of the history of ecology explains some otherwise puzzling features of that discipline – such as its fusion of experimental and natural historical methodologies. Vinogradskii’s personal “cycle of life” is also interesting as an example of the interplay between Russian and Western European scientific networks and intellectual traditions. Trained in Russia to investigate nature as a super-organism comprised of circulating energy, matter, and life; over the course of five decades – in contact with scientists and scientific discourses in France, Germany, and Switzerland – he developed a series of research methods that translated the concept of a “cycle of life” into an ecologically conceived soil science and microbiology in the 1920s and 1930s. These methods, bolstered by his authority as a founding father of microbiology, captured the attention of an international network of scientists. Vinogradskii’s conceptualization of the “cycle of life” as chemosynthesis, autotrophy, and global nutrient cycles attracted the attention of ecosystem ecologists; and his methods appealed to practitioners at agricultural experiment stations and microbiological institutes in the United States, Western Europe, and the Soviet Union. (shrink)