Abstract
Simple SummaryThis article uses eighteenth century natural histories of Greenland to engage with recent debates over the role of personal observation and encounter with animals in the history of natural knowledge. In particular, it draws upon the works of Hans Egede, David Cranz, and Otto Fabricius to explore the connections between missionary work, natural history, ethnography and cultural exchange in this period. It asserts the importance of a more nuanced understanding of histories of human encounters with animals and nature in the early modern period, and human encounters with that history.The pages of early modern natural histories expose the plasticity of the natural world, and the variegated nature of the encounter between human and animal in this period. Descriptions of the flora and fauna reflect this kind of negotiated encounter between the world that is seen, that which is heard about, and that which is constructed from the language of the sacred text of scripture. The natural histories of Greenland that form the basis of this analysis exemplify the complexity of human–animal encounters in this period, and the intersections that existed between natural and unnatural, written authority and personal testimony, and culture, belief, and ethnography in natural histories. They invite a more nuanced understanding of the ways in which animals and people interact in the making of culture, and demonstrate the contribution made by such texts to the study of animal encounters, cultures, and concepts. This article explores the intersection between natural history and the work of Christian mission in the eighteenth century, and the connections between personal encounter, ethnography, history, and oral and written tradition. The analysis demonstrates that European natural histories continued to be anthropocentric in content and tone, the product of what was believed, as much as what was seen.
Highlights
IntroductionThe fifth chapter of Hans Egede’s natural history of Greenland (1741) includes a description Of the
The fifth chapter of Hans Egede’s natural history of Greenland (1741) includes a description Of theLand Animals, and Land Fowls or Birds of Greenland, and how they hunt and kill them
This article uses three natural histories of Greenland, each composed by European Christian missionaries, to explore the interactions of encounter, evangelisation, and ethnography, the authority of oral and written evidence, and the importance of network and community in shaping human-animal encounters
Summary
The fifth chapter of Hans Egede’s natural history of Greenland (1741) includes a description Of the. Land Animals, and Land Fowls or Birds of Greenland, and how they hunt and kill them. Amid the account of bears, reindeer, hares, birds, seals and insects, Egede inserted a reference to “another kind of ravenous. “none of them could say they ever had seen them, but only had it from others” [1,2]. The amarok, is a creature that everyone knows about, but which has never been seen. Egede was not convinced that the amarok existed. On the basis that “none of our own people, who have travelled up and down the country, ever met with any such beast”, he judged, “I take it to be a mere fable.”
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