Representation

This blog examines imperial rhetoric around race and eugenics through a case study of colonial psychiatrist Dr Duncan T Greenlees and explores how the legacy of imperialism lives on in the education sector.

Greenlees was the medical superintendent of Grahamstown Asylum in the Cape Colony from 1890–1907, regarded by his peers as an authority on race and eugenics (T. Duncan Greenlees M.D., 1930).

Greenlees’ Theories on the Native Mind

‘[African natives’]… wants are simple and their habits primitive; they are… willing servants, and naturally look up to white people…’ (Greenlees, 1882)

Greenlees maintained that biological and cultural differences between Africans and Europeans explained native mindsets. He attributed native ‘insanity’ to the exposure of ‘savage’ minds to Western civilisation (Swartz, 1995). The myth of primitive natives was key to the justification of British paternalism in the colonies as well as the confinement of natives who refused to conform to their prescribed roles in colonial society (Summers, 2010). In A Statistical Contribution to the Pathology of Insanity (1902), Greenlees declared that:

‘…[if] brought under the artificial influences of civilisation…[the native] …is particularly liable to chest troubles.’

 And also claimed:

‘While mania is considered a disease of undeveloped [native]  brains, melancholia may be regarded as one of developed [European] brains’

 (Greenlees 1902, p. 12).

 The falsity that non-whites were incapable of melancholia was supported by later colonial psychiatrists and is still echoed in practice today (Rosenberg, 2019). Greenlees also appealed to the common myth of the unhygienic native, stating they are ‘extremely filthy in habits,’ (Greenlees, 1902. p. 17) a stereotype commonly used to underpin dehumanising imperial rhetoric.

The influence on Greenlees of Victorian hegemony, such as Darwin’s theory of natural selection, is discernible. Darwin’s theory was commonly misapplied by imperialists to claim racial superiority and, under the guise of Social Darwinism, to justify imperial actions (Dafler, 2005). In Insanity Among the Natives of South Africa Greenlees warns:

‘The time will soon come when civilisation will overshadow [native tribes] with its baneful pall, bringing innumerable diseases in its train and ultimately exterminating all races that oppose its progress.’

(Greenlees, 1895, p. 75)

Greenlees’ Principles of Eugenics

‘…how much suffering might be avoided if…men were allowed to exercise the same care in the selection of their mates as they do when breeding their cattle’ 

(Greenlees, 1892, p. 302). 

During the Nineteenth Century, white-working class British people were also dehumanised and infantalised by the British state. The white working classes were integral to imperial rule as they powered the industrial revolution on home soil through cheap labour and terrible working conditions.

Greenlees  worked in the Cape Colony after the emancipation of Transatlantic slaves and during the Second Boer War (Facing History and Ourselves, 2018). At this time, it was believed that many South African whites, particularly Afrikaans, were becoming less civilised, mirroring British stereotypes of native peoples (Klausen, 1997). For Greenlees it was paramount that the white race maintained an air of  supremacy. (Burdett, 2014), He argued that the breeding of ‘lunatics,’ ‘imbeciles’ and ‘drunks,’ constituted a grave threat to imperial rule (Klausen, 1997).

Greenlees’ also theorised about ‘coloured’ (mixed-raced) people, referring to them  as ‘the bastard.’ Highlighting his fears regarding race and degeneracy, he contended:

 ‘a mixture of white and black blood… seems to present the worst characteristics of both races.’ (Greenlees,1892, p. 71)

Greenlees opined that, mixed-race communities were degenerates and threatened British dominance (Kolsky, 2013), a view mirrored by segregationists in the southern states of America around the same time.

So, Greenlees advocated for people to make genetically ‘wise’ choices over their marriage partners and proclaimed that it is:

‘…absurd… that we should devote more…consideration to the mating of our horses and pigs than we do that of our sons and daughters’ (Greenlees, 1903, p. 11). 

The Impact of Colonial Rhetoric around race and class on the Current Education System

‘… decolonising and detoxifying the education regime are a sine qua non for… academics, especially those who are cognisant of the true meaning of education.’

(Nkwazi Nkuzi Mhango, 2018) 

Elhinnawy (2022) maintains that a diverse book collection does not suffice and that educators need to honestly explore their own internal prejudices and their origins. While Bentrovato (2018)  contends that colonialism is a ‘hallmark of modern world history.’ whose legacies survive because of modern institutions such as education.

But,  decolonisation has been controversial. Seemingly concerned, The Department for Education (2022), introduced a guidance on impartiality in schools in 2022 on the back of the growing call to decolonise education.But decolonisation is possible still, as the guidance does not include any additional statutory requirements, and there is still room to decolonise if a range of historical evidence is engaged with and views are not taught as objective fact. The dichotomy between a government and its institutions can cause friction. Leading governmental leadership posts are filled disproportionately by privately educated people (predominantly white and male) who attended Oxbridge colleges. In 2019, 57% of the government’s cabinet and 36% of those who work in the media had attended an Oxbridge university (The Sutton Trust, 2019). Notably, private schools and Oxbridge universities were avid mouthpieces for colonial rhetoric.

Despite the controversy over decolonisation, it is a no-brainer. As diversity increases, decolonisation becomes more urgent  –with 43% of young Black people saying that:

‘A lack of curriculum diversity was one of the biggest barriers to…achieving in schools,’(Anna Freud, 2021).

Yet many schools still pursue whitewashed curricula and old-fashioned pedagogies. Critics of decolonisation have argued against it on the basis that we should not eradicate history, but true decolonisation does not entail deleting history, it encourages adding to existing narratives and amplifying historically silenced  voices. Another criticism is that decolonisation only considers marginalised black voices, but that is too literal an understanding. Decolonisation believes in amplifying all marginalised voices such as the white working classes who too were  downtrodden and exploited for the empire.  One compelling reason for decolonisation is that the amplification of many voices and celebration of shared histories may also repair relationships between marginalised communities, too often pitted against each other.

Greenlees provides a significant insight into the ideologies that propped up the British empire, and serve as a shocking reminder of the philosophies on which modern Britain was founded. If educators work together to build a fairer education for our students, then we are playing a part in creating a kinder and more compassionate society for our students and our children.

Read more and find the references here:

https://www.diversehistory.co.uk/post/eugenics-race-and-psychiatry-in-the-cape-colony-1890-1908-the-case-of-dr-duncan-t-greenlees