Born in 1707, Carl Linnaeus would rise to such a level of greatness that the philosopher Jean-Jaques Rousseau once said “Tell him I know no greater man on earth,” and was heralded by many of his contemporaries and apostles as Princeps botanicorum - the Prince of Botany.
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Portrait of Carl Linneaus by Hendrik Hollander, 1853, in the public domain.
Image from Haeckel’s Tree of Life in the public domain.
Guest post for Kids Need Science.
Can we talk about the fact that this Linnæus is wearing a South Saami traditional dress from the borders between Westrobothnia and Iemptia and that he would have died if he hadn’t been helped by my ancestors as he was travelling around Sápmi?
Can we talk about the fact that he acquired Saami clothes and religious artefacts to show them off as exotic party tricks in the Netherlands, where he was working for three years?
Can we talk about the fact that he probably didn’t know a lot about the Saami, despite pretending to do so, based on the fact that in this picture he’s wearing the hat of a married South Saami woman, popular until the early 19th century?
Can we talk about the fact that Linnæus saw the Saami as a primitive people, and that he loved to talk about the Saami as the Noble Savages of Sweden - savages whose ‘naïve’ life style he would love to share, because the Saami - if we’re to believe Linnæus - didn’t care about worrying about the future or feel sorry about the past?
Can we talk about the fact that he’s carrying a sacred gievrie - drum - that Saami men and women were prosecuted and sometimes sentenced to death for owning? He got away with making a mockery of our pre-Christian religion by showing it off to European academics, and my ancestors got burnt at the stake or put in prison for owning one. Fair.
The actual law used to prosecute these men and women was the following one:
“Om någon med Förbindelse til Sathan, Skrift- eller Munteligen sig försyndar, så skal then, lijka som för Träldom, straffas til Lijfwet: Men all Widskepelse med Signerij, Spådom, Löfjerij och allehanda fördömeliga Konster, så wäl som ock alt offrande wid Trä, Siö och Källor, skal, med Penningar, eller med Häktelse wid Watn och Bröd, eller med Gatulopp, eller med Rijsslij tände, afstraffas, alt som Brottet och Personen är til; Hwar wid hwars och ens Ålder och Förstånd bör ansees, om han har warit förförd, och om han en eller flere gångor, slika Synder bedrifwit, hwarefter Straffet antingen lindras eller skarpes.”
Linnæus’ trip to Sápmi happened in 1732. Ten years earlier, 1722 11 Saami men and women were brought in front of the court in Liksjoe - my current home town - and sentenced to a number of days, weeks or months in prison for owning drums, and some 30 years before Linnæus acquired his drum an Ume Saami man from Árjepluovve was beheaded and burnt at the stake together with his gievrie, accused of wizardry.
Can we also talk about the fact that the actual drum Linnæus is holding in this picture belonged to the Ume Saami man Anders Nilsson Pont, who, had he not died of an illness in 1723, would have had to spend a minimum of 8 days in prison without food or water and then publicly renounce his Saami faith, lest he’d be sentenced to death, only for owning this drum? For those of you who are wondering what drum I’m referring to, here’s a copy of the entire painting:
The drum, who was miraculously not destroyed by the police at the time was later given to Linnæus, who most likely had never seen one being used in real life, seeing as he used two drumsticks to play it when he was showing it to academics in the Netherlands.
And really, can we please talk about how Linnæus is mixing Saami clothes and accessories from different areas? The pewter wire embroidered bag he’s wearing is a traditional tobacco pouch from Vualtjere, where my mother was born; the pattern’s been passed on among families in the area for centuries and is still used. The shoes are most likely Lule Saami, the gapta is from southernmost Sápmi and the drum is Ume Saami.
Can we please talk about the fact that race biology was more or less invented by Linnæus? He claimed that humans were made up of five races, and described them with a number of racist, stereotypical ideas borrowed from both antiquity and contemporary colonial discourses alike. According to Linnæus, humans belonged to the following races, who he described using Hippocrates’ four temperaments:
- Europæus albus (white European)
- Americanus rubescens (red American),
- Asiaticus fuscus (brown Asian)
- Africanus niger (black African)
- Homo Monstrosus (everyone who didn’t fit into the other categories, i.e. the Chinese and the San people)
So yes, Carolus Linnæus was important, but let’s not forget that he was also problematic as hell.
Fuck, I made myself sad.
Tell me why, Tumblr.
Tell me why I did a search for ‘Wampanoag Dress’ looking for historical and reconstruction Wampanoag attire and found THIS instead.
Tell me why non-native people think that it is remotely appropriate to dress their children up like this:
And make them choose ‘Indian Names’ (The OP’s child chose the name ‘Creative Spirit’ and the OP thinks that this is just darling).
Tell me why non-native people are still perpetuating the myth of ‘The First Thanksgiving’.
Tell me why Wampanoag people are continuously referred to in the past tense in this post, as if they stopped existing the day after the setting of that myth.Tell me why the OP is flippant and silly and almost proud about her own ignorance:
“The first thing we did was build a wetu. Huh? Yeah, a wetu. Apparently that’s what the wampanoags lived in. This is how my kindergartner described it to me. Silly me, guess I should have known that. I mean who doesn’t know what a wampanoag and a wetu is?”
Tell me why they call this ‘Educational’ and think they’re doing a good thing.
This is how racism starts.
This is how stereotypes are formed in the minds of children.
This is the start of the path that ends with hipsters in war bonnets frolicking in fields half-naked, carrying bottles of booze and getting self-righteously angry (And refusing to learn. And continuing to be angry) when they’re confronted.
When you only speak about Native American people in the past tense, in certain contexts. When you only mention them as pertains to White history. When you depict them in stereotypical ways. This is how it starts.
Depictions like this are hurtful. Dressing up in redface is hurtful. Wearing ‘war paint’ is hurtful. Dressing up as another race by wearing terribly stereotypical caricatures of what you think that race looks like is not appropriate. Teaching your child that this is what they should think of when they hear ‘Native American’ HURTS REAL NATIVE AMERICAN PEOPLE. It creates, in the mind of your child, a stereotype, a caricature, of what Native people do/should look like that erases us in reality and removes us from their perception of the modern world. It turns ‘Native American’ into someone wearing beads and headbands and feathers and face paint. It turns an ethnic, racial identity into a costume.
That is not what Wampanoag people -ever- looked like.
THIS is what Wampanoag people looked like in the 1620’s:
THIS is what Wampanoag people look like today when dressed in Regalia for powwow:
And THIS is what we look like when we’re -NOT- dressed for Powwow:
reblogging myself because it’s topical to the post directly below and to this date on the US calendar.




















