Lewis H. Morgan
This article needs additional citations for verification. (March 2023) |
Lewis H. Morgan | |
---|---|
Born | |
Died | December 17, 1881 | (aged 63)
Occupations |
|
Spouse |
Mary Elizabeth Steele
(m. 1851) |
Children |
|
Parents |
|
Part of a series on the |
Anthropology of kinship |
---|
Social anthropology Cultural anthropology |
Lewis Henry Morgan (November 21, 1818 – December 17, 1881) was a pioneering American
Also interested in what leads to social change, he was a contemporary of the European social theorists
Morgan was a Republican member of the New York State Assembly (Monroe Co., 2nd D.) in 1861, and of the New York State Senate in 1868 and 1869.
Biography
The American Morgans
According to Herbert Marshall Lloyd, an attorney and editor of Morgan's works, Lewis was descended from James Morgan, a
Early life and education
Lewis' grandfather, Thomas Morgan of Connecticut, had been a Continental soldier in the Revolutionary War. Afterward he and his family migrated west to New York's
In 1797, Jedediah Morgan (1774–1826) married Amanda Stanton, settling on a 100-acre gift of land from his father. After she had five children and died, Jedediah married Harriet Steele of Hartford, Connecticut. They had eight more children, including Lewis. As an adult, he adopted the middle initial "H."[4] Morgan later decided that this H, if anything, stood for "Henry".[5]
A multi-skilled Yankee, Jedediah Morgan invented a plow and formed a business partnership to manufacture parts for it; he built a blast furnace for the factory. He moved to Aurora, leaving the farm to a son. After joining the Masons, he helped to form the first Masonic lodge in Aurora. Elected a state senator, Morgan supported the construction of the Erie Canal, which opened in 1825.
At his death in 1826, Jedediah left 500 acres with herds and flocks in trust for the support of his family. This provided for education as well. Morgan studied classical subjects at Cayuga Academy:
The New Confederacy of the Iroquois
After graduating in 1840, Morgan returned to Aurora to read the law with an established firm.[9] In 1842 he was admitted to the bar in Rochester, where he went into partnership with a Union classmate, George F. Danforth, a future judge. They could find no clients, as the nation was in an economic depression, which had started with the Panic of 1837. Morgan wrote essays, which he had begun to do while studying law, and published some in The Knickerbocker under the pen name Aquarius.[10]
On January 1, 1841, Morgan and some friends from Cayuga Academy formed a secret fraternal society which they called the Gordian Knot.[11] As Morgan's earliest essays from that time had classical themes, the club may have been a kind of literary society, as was common then. In 1841 or 1842 the young men redefined the society, renaming it the Order of the Iroquois. Morgan referred to this event as cutting the knot. In 1843 they named it the Grand Order of the Iroquois, followed by the New Confederacy of the Iroquois.[12] They made the group a research organization to collect information on the Iroquois, whose historical territory for centuries had included central and upstate New York west of the Hudson and the Finger Lakes region.
The men intended to resurrect the spirit of the Iroquois. They tried to learn the languages, assumed Iroquois names, and organized the group by the historic pattern of Iroquois tribes. In 1844 they received permission from the former Freemasons of Aurora to use the upper floor of the Masonic temple as a meeting hall. New members underwent a secret rite called inindianation in which they were transformed spiritually into Iroquois.[13] They met in the summer around campfires and paraded yearly through the town in costume.[14] Morgan seemed infused with the spirit of the Iroquois. He said, "We are now upon the very soil over which they exercised dominion ... Poetry still lingers around the scenery. ... "[15] These new Iroquois retained a literary frame of mind, but they intended to focus on "the writing of a native American epic that would define national identity".[16]
Encounter with the Iroquois
On an 1844 business trip to New York’s capital, Albany, Morgan started research on old Cayuga treaties in the state archives. The Seneca people were also studying old US-Native American treaties to support their land claims.
After the
The delegation, led by Jimmy Johnson, its chief officer (and son of chief
Morgan and his colleagues invited Parker to join the New Confederacy. They (chiefly Morgan) paid for the rest of Parker's education at the Cayuga Academy, along with his sister and a friend of hers. Later the Confederacy paid for Parker's studies at Rensselaer Polytechnic Institute in Troy, New York, where he graduated in civil engineering. After military service in the American Civil War, from which Parker retired at the rank of brigadier general, he entered the upper ranks of civil service in the presidency of his former commander, Ulysses S. Grant.
The Ogden Land Company affair
Meanwhile, the organization had had activist goals from the beginning. In his initial New Gordius address Morgan had said:[18]
... when the last tribe shall slumber in the grass, it is to be feared that the stain of blood will be found on the escutcheon of the American republic. This nation must shield their declining day ...
In 1838 the
The great majority of the tribe were against the sale of the land. When they discovered they had been defrauded, they were galvanized to action. The New Confederacy stepped into the case on the side of the Seneca, conducting a major publicity campaign. They held mass meetings, circulated a general petition, and spoke to congressmen in Washington. The US
After Morgan was admitted to the tribe, he lost interest in the New Confederacy. The group retained its secrecy and initiation requirements, but they were being hotly disputed.
Marriage and family
In 1851 Morgan summarized his investigation of Iroquois customs in his first book of note,
In 1853 Mary's father died, leaving her a large inheritance. The Morgans bought a
Morgan and his wife were active in the First Presbyterian Church of Rochester, although it was mainly of interest to Mary. Lewis refused to make "the public profession of Christ that was necessary for full membership".[29] They both sponsored and contributed to charitable works.
Supporting education
For several years "his ethnical interests lay dormant",
Morgan and other leading men of Rochester decided to found a university, the University of Rochester. It did not support the matriculation of women. The group resolved to found a college for women, the Barleywood Female University, which was advertised but apparently never started. In the same year of its foundation, 1852, the donor of the land on which it was to be located gave it to the University of Rochester instead. Morgan was gravely disappointed. He believed that equality of the sexes is a mark of advanced civilization. For the present, he lacked the wealth and connections to prevent the collapse of Barleywood. Later he would serve as a founding trustee of the board of Wells College in Aurora. In addition, he and Mary would leave their estate to the University of Rochester for the foundation of a women's college.[30]
Success at last
In 1855 Morgan and other Rochester businessmen invested in the expanding metals industry of the
In 1861 in the middle of his field work, Morgan was elected as Member of the New York State Assembly on the Republican ticket. The Morgans traditionally had belonged to the Whigs, which dissolved in 1856; most Whigs joined the Republicans, created in 1854. Morgan did not run with any agenda except his own as it pertained to the Iroquois. He was seeking appointment by the President of the United States as Commissioner of the new Bureau of Indian Affairs (BIA). Morgan anticipated that William H. Seward would be elected president, and outlined to him plans to employ the natives in the manufacture and sale of Indian goods.[32]
At the last moment Abraham Lincoln displaced Seward as the Republican candidate. The new president was deluged by letters from Morgan's associates asking that Morgan be appointed commissioner. Lincoln explained that the post had already been exchanged by his campaign manager for political support. With the chance for appointment lost, Morgan, who had made no pretense of interest in New York state's government, returned to field study of the natives.
Field anthropologist
After attending the 1856 meeting of the
At the height of Morgan's anthropological field work, death struck his family. In May and June, 1862, their two daughters, ages 6 and 2, died as a result of scarlet fever while Morgan was traveling in the West. In Sioux City, Iowa, Morgan received the news from his wife. He wrote in his journal:[34]
Two of three of my children are taken. Our family is destroyed. The intelligence has simply petrified me. I have not shed a tear. It is too profound for tears. Thus ends my last expedition. I go home to my stricken and mourning wife, a miserable and destroyed man.
The Civil War
During this time, neither Morgan nor Mary showed any interest in
Morgan held no consistent views on the war. He could easily have joined the anti-slavery cause if he had wished to do so.
Morgan was anti-slavery but opposed abolitionism on the grounds that slavery was protected by law. Before the war he assented to the possible division of the nation on the grounds of "irreconcilable differences", that is, slavery, between regions. Morgan began to change his mind when some of his friends who had gone out to watch the First Battle of Bull Run were captured and imprisoned by the Confederates for the duration. By the end of the war, he was insisting along with most others that Jefferson Davis be hanged as a traitor. In 1866 he formed the Rochester Committee for the Relief of Southern Starvation.[35]
Morgan did participate indirectly in the war through his company. Recovering from the deaths of his daughters and having resolved to end the expeditions that had taken him away from home, he gave his life totally over to business. In 1863 he and Samuel Ely formed a partnership creating the Morgan Iron Company in northern Michigan. The war had created such a high demand for metals that within the first year of business, the company paid off its founding debt and offered 100% dividends on its stock. The demand went on until 1868, enabling the company to construct a blast furnace. Morgan became independently wealthy and could retire from the practice of law.[36]
The Erie Railroad affair
Morgan took up
In that year also, his wealth secure and free of business, Morgan entered the state government again as a senator, 1868–1869, still seeking appointment as head of the
As member of the Standing Committee on Railroads, Morgan became embroiled in a major issue of the day and one closer to his interests: monopoly. The New York Central Railroad, under Cornelius Vanderbilt, had attempted a hostile takeover of the Erie Railroad under Jay Gould by buying up its stock. The two railroads competed for the Rochester market. Daniel Drew, Erie's treasurer, defended successfully by creating new stock, which he had his friends sold short, dropping the value of the stock. Vanderbilt dumped the stock, barely covering the losses. Ordinarily such stock manipulations were illegal. The Railroad Act of 1850, however, allowed railroads to borrow money in exchange for bonds convertible to stocks. Given essentially free stocks, friends of the Erie Railroad grew rich; that is, Drew had found a way to transfer Vanderbilt's wealth to his own friends. Vanderbilt just escaped ruin. He immediately appealed to the state government.[39]
The Railroad Committee investigated the affair. Gould purchased inaction among the senators, a practice Morgan had seen in the Ogden Land Company Affair. This time he worked to protect his friends from investigation. No action was taken. The Erie Railroad affair tapped Morgan's deepest ideological beliefs. To him the role of capitalism in creating mobile wealth was essential to the advancement of civilization. A monopoly such as Vanderbilt had been trying to build would choke off the downward flow of wealth. His report of the Railroad Committee attacked both Vanderbilt and Gould. It argued that the system in its "tendency to combination" was broken. He asserted that the people had to use government action to rein in the power of large corporations. For the time being the Erie Railroad was supported, but Morgan noted that its victory was just as dangerous to society as its defeat would have been.
The Grant-Parker policy on Native Americans
Despite his new interest in government, which was to come to be expressed in his subsequent works on social systems, Morgan persisted in his major goal in running for office, to be appointed Commissioner of Indian Affairs. The choice was now up to President Grant. Together in The League, Parker and Morgan had determined the policy Grant was to adopt. They thought that, much as Parker had assimilated, American Indians should assimilate into American society; they were not yet considered US citizens. Of the two men responsible for his policy, Grant chose his former adjutant. Terribly disappointed, Morgan never applied for the post again. The two collaborators did not speak to each other during Parker's tenure, but Morgan stayed on intimate terms with Parker's family.
The implementation of assimilation policy was more difficult than either man had anticipated. Parker controlled none of the variables. The American Indians were to be moved into reservations, assisted with supplies and food so they could start subsistence farming, and educated at mission schools to be converted to Christianity and American values, until they adopted European-American ways. In theory they would then be able to enter American society at large. The system of appointed Indian agents and traders had long been corrupt; in addition, unscrupulous land agents took the best land and moved American Indians into the desert lands, which did not support small-scale household farms and did not have sufficient game for hunting. Thieves among the agents replaced food and goods intended for the Indians with inedible or no foodstuffs. Faced with these realities, the American Indians refused the reservations or abandoned them, and attempted to return to ancestral lands, now occupied by white settlers. In other cases, they raided white settlements for food or attacked them seeking to repel the invaders. Grant resorted to military solutions and used U.S. soldiers to repress the tribes. This warfare exacerbated the failure of the army to protect the American Indians against depredations and encroachment by white settlers.
In 1871 Congress took action to halt the suppression of the Natives. It created a Board of Indian Commissioners and relieved Parker of his main responsibilities. Parker resigned in protest.[40] After suffering years of poverty and attempt to suppress their cultures, American Indians were admitted to citizenship in 1924. The government continued to send their children to Indian boarding schools, started in the late 1870s, where Indian languages and cultures were prohibited. Policies of diversity and limited sovereignty were adopted. The Grant administration is universally regarded as inept in Indian affairs as well as have been rife with corruption. Although Morgan contributed to the ideology of assimilation, he escaped accountability for the results.
Later career
Having failed to become
For one year, 1870–71, the three Morgans went on a grand tour of Europe. During his European travels, Morgan met
He continued with his independent scholarship, never becoming affiliated with any university, although he associated with university presidents and the leading ethnologists looked up to him as a founder of the field. He was an intellectual mentor to those who followed, including
Death and legacy
In 1879 Morgan completed two construction projects. One was his library, an addition to the house he had purchased with Mary many years before and where he died in December 1881.[citation needed] He combined the opening of the library with a celebration of the 25th anniversary of The Club. It included a dinner for 40 persons, who were by that time the leading lights of Rochester. The library acquired some fame as a local monument. Pictures were taken and published. The Club only met there one other time, however, at Morgan's funeral in 1881. The second building project was a mausoleum for his daughters in Mount Hope Cemetery. It became the resting place of the entire remainder of the family, starting with Lewis.[41]
His wife survived him by two years. They both left wills. A nephew of Lewis moved to Rochester with his family and took up residence in the house to care for Lewis' and Mary's son. On the son's death 20 years later, the entire estate reverted to the University of Rochester, which by the terms of the wills was to use the funds for the endowment of a college for women, dedicated as a memorial to the Morgan daughters.[43] The nephew attempted to break the wills on his behalf but lost the case in the state supreme court. The house with the library survived into mid-20th-century, when it was demolished to make way for a highway bypass system. Materials relating to Morgan's writings are held in a special collection at the University of Rochester library.
Lewis Henry Morgan Lecture
The Lewis Henry Morgan Lecture is a distinguished lecture held annually by the Department of Anthropology at the University of Rochester. Begun in 1963, the lectures honor the career and seminal research of American anthropologist Lewis H. Morgan.[44][45] Many of the lectures have been published,[46] including the inaugural one by South African anthropologist Meyer Fortes.
Professional associations
Morgan was elected a member of the
Thought
Work in ethnology
This section includes a improve this section by introducing more precise citations. (December 2023) ) |
In the 1840s, Morgan had befriended the young Ely S. Parker of the Seneca tribe and the Tonawanda Reservation. With a classical missionary education, Parker went on to study law. With his help, Morgan studied the culture and the structure of Iroquois society. Morgan had noticed they used different terms than Europeans to designate individuals by their relationships within the extended family. He had the creative insight to recognize this was meaningful in terms of their social organization. He defined European terms as "descriptive" and Iroquois (and Native American) terms as "classificatory", terms that continue to be used as major divisions by anthropologists and ethnographers.
Based on his research enabled by Parker, Morgan and Parker wrote and published The League of the Ho-dé-no-sau-nee or Iroquois (1851). Morgan dedicated the book to Parker (who was then 23) and "our joint researches".[48] In subsequent publications of the book Parker's name was omitted. This work presented the complexity of Iroquois society in a path-breaking ethnography that was a model for future anthropologists, as Morgan presented the kinship system of the Iroquois with unprecedented nuance.
Morgan expanded his research far beyond the Iroquois. Although
He wanted to provide evidence for monogenesis, the theory that all human beings descend from a common source (as opposed to polygenism).
In the late 1850s and 1860s, Morgan collected kinship data from a variety of Native American tribes. In his quest to do comparative kinship studies, Morgan also corresponded with
With the help of local contacts and, after intensive correspondence over the course of years, Morgan analyzed his data and wrote his seminal Systems of Consanguinity and Affinity of the Human Family (1871),[50] which was printed by the Smithsonian Press. It "created at a stroke what without exaggeration might be called the seminal concern of contemporary anthropology, the study of kinship ..."[51] In this work, Morgan set forth his argument for the unity of humankind. At the same time, he presented a sophisticated schema of social evolution based upon the relationship terms, the categories of kinship, used by peoples around the world. Through his analysis of kinship terms, Morgan discerned that the structure of the family and social institutions develop and change according to a specific sequence.
Theory of social evolution
This original theory became less relevant because of the Darwinian revolution, which demonstrated how change happens over time. In addition, Morgan became increasingly interested in the comparative study of kinship (family) relations as a window into understanding larger social dynamics. He saw kinship relations as a basic part of society. Morgan viewed society as a living system that changes over time.[citation needed]
In the years that followed, Morgan developed his theories. Combined with an exhaustive study of classic
Looking across an expanded span of human existence, Morgan presented three major stages:
Initially Morgan's work was accepted as integral to American history, but later it was treated as a separate category of anthropology. Henry Adams wrote of Ancient Society that it "must become the foundation of all future work in American historical science." The historian Francis Parkman also was a fan, but later nineteenth-century historians pushed Native American history to the side of the American story.[53]
Morgan's final work, Houses and House-life of the American Aborigines (1881), was an elaboration on what he had originally planned as an additional part of Ancient Society. In it, Morgan presented evidence, mostly from North and South America, that the development of house architecture and house culture reflected the development of kinship and property relations.
Although many specific aspects of Morgan's evolutionary position have been rejected by later anthropologists, his real achievements remain impressive. He founded the sub-discipline of kinship studies. Anthropologists remain interested in the connections which Morgan outlined between material culture and social structure. His impact has been felt far beyond the Ivory Tower.
Morgan was not quite the social reformer some would believe him to be. Outraged at the manipulations of the Ogden Land Company to get possession of the Tonawanda Seneca Reservation, Morgan exerted some effort in behalf of the natives, but not nearly as much or to such effect as is generally supposed.[54] Most of his effort seems to have been limited to a few months in 1846, and the issue was not settled until 1857, more than ten years later. The natives' principal legal counsel in these years was not Morgan, but John Martindale. Morgan's role, such as it was, was that of citizen activist. Then, too, although a champion of the Native Americans, Morgan was not an advocate of cultural pluralism nor did he work for "cultural survival." The Indian, Morgan exhorted his fellow citizens, ought to be rescued "from his impending destiny," "reclaimed and civilized, and thus saved eventually from the fate which has already befallen so many of our aboriginal races" by education and Christianity.[55]
Influence on Marxism
In 1881,
Eponymous honors
- Annual lecture in Morgan's name at the Anthropology Department of the University of Rochester.
- Rochester Public School #37 in the 19th Ward named "Lewis H. Morgan #37 School"
- Lewis Henry Morgan Institute (a research organization), SUNYIT, Utica, New York
- Lewis H. Morgan Rochester Regional Chapter of the New York State Archeological Association
List of Morgan's writings
Lewis Morgan wrote continuously, whether letters, papers to be read, or published articles and books. A list of his major works follows. Some of the letters and papers have been omitted. A complete list, as far as was known, is given by Lloyd in the 1922 revised edition (posthumous) of The League ... .[68] Specifically omitted are 14 "Letters on the Iroquois" read before the New Confederacy, 1844–1846, and published in The American Review in 1847 under another pen name, Skenandoah; 31 papers read before The Club, 1854–1880; and various book reviews published in The Nation.
Date | Work | Publication |
---|---|---|
1841 | "Essay on the History and Genius of the Grecian Race" | Unpublished |
1841 | "Essay on Geology" | Unpublished |
1842 | "Aristomenes the Messenian" | The Knickerbocker, January, 1843, pen name Aquarius[69] |
1843 | "Thoughts on Niagara" | The Knickerbocker, September, 1843, pen name Aquarius |
1843 | "Mind or instinct, an inquiry concerning the manifestation of mind by the lower orders of animals" | The Knickerbocker, November–December, 1843, pen name Aquarius |
1844 | "Vision of Kar-is-ta-gi-a, a sachem of Cayuga" | The Knickerbocker, September, 1844, pen name Aquarius |
1846 | "An Essay on the Constitutional Government of the Six Nations of Indians" | Unpublished, except read to the New York Historical Society .
|
1851 | The League of the Ho-dé-no-sau-nee or Iroquois (later edition) | Published by Sage and Brothers, Rochester. |
1851 | Report to the Regents of the University upon the articles furnished to the Indian collection | Published in the Third Annual Report of the Regents of the University of the Condition of the State Cabinet of Natural History and the Historical and Antiquarian Collection Annexed Thereto. |
1852 | "Diffusion against centralization" | Read to the Rochester Athenaeum and Mechanics' Association and published by D.M. Dewey. |
1856 | "The Laws of Descent of the Iroquois" | Proceedings of the American Association for the Advancement of Science, Volume XI. Read before the society. |
1859 | "The Indian Method of Bestowing and Changing Names" | Published in Proceedings of American Association for the Advancement of Science, Volume XIII. |
1868 | The American Beaver and his Works | Published by J.B. Lippincott and Company, Philadelphia. |
1868 | "A Conjectural Solution of the Origin of the Classificatory System of Relationship" | Proceedings American Academy of Arts & Sciences, February, Volume VII. |
1868 | "The Stone and Bone Implements of the Arickarees" | In the 21st Annual Report on the State Cabinet, Albany. |
1871 | Systems of Consanguinity and Affinity of the Human Family | Published by the Smithsonian Institution. |
1872 | "Australian Kinship" | Proceedings American Academy of Arts and Sciences, March, Volume VIII. |
1876 | "Montezuma's Dinner" | North American Review, April. |
1876 | "Houses of the Mound Builders" | North American Review, July |
1877 | Ancient Society | Published by Henry Holt and Company, New York. |
1880 | "On the Ruins of a Stone Pueblo on the Animas River in New Mexico, with a ground plan" | Published in the 12th Annual Report, Peabody Museum of Archaeology and Ethnology, Cambridge, MA. |
1880 | "Objects of an Expedition to New Mexico and Central America" | Paper given to the Archaeological Institute of America, Boston, in March. |
1880 | "A Study of the Houses of the American Aborigines, with a scheme of exploration of the Ruins in New Mexico and elsewhere" | Published in the 1st Annual Report of the Archaeological Institute of America. |
1881 | Houses and House-life of the American Aborigines | In Contributions to North American Ethnology, Volume IV, published by the United States Geological Survey. |
See also
- Cultural evolution
- Sociocultural evolution
- Ethnology
- Unilineal evolution
- Origins of society
- List of important publications in anthropology
References
- ^ "AAAS Presidents". American Association for the Advancement of Science.
- ^ Lloyd 1922, p. 162
- ^ Weeks, Lyman Horace (October 1912). "Morgan of New England and New York". In Weeks, Lyman Horace (ed.). Genealogy: A Journal of American Ancestry, Volumes One and Two. Vol. 2. New York: William M. Clements. p. 324.
- ^ Tooker, Elizabeth. (1994) Lewis H. Morgan on Iroquois Material Culture.
- ^ Moses 2009, p. 9.
- ^ Moses 2009, p. 12. Note: Sometimes the name is given as Cayuga Lake Academy.
- ^ Trautman & Kabelac 1994, p. 10
- ^ Moses 2009, p. 14.
- ^ Porter 1922, pp. 153–161.
- ^ Moses 2009, p. 10
- ^ Feeley-Harnik 2001, p. 146
- ^ Deloria 1998, p. 218
- ^ Feeley-Harnik 2001, p. 147
- ^ Trautman & Kabelac 1994, p. 11
- ^ Deloria 1998, p. 73
- ^ Deloria 1998, p. 72
- ^ Moses 2009, p. 52
- ^ Deloria 1998, p. 84
- ^ Lloyd 1922, pp. 200–201
- ^ Porter 1922, pp. 157–158
- ^ a b Morgan 1993, p. 4
- ^ Deloria 1998, p. 85
- ^ Deloria 1998, p. 92
- ^ Moses 2009, p. 56
- ^ Trautman & Kabelac 1994, p. 13
- ^ Moses 2009, pp. 119–120
- ^ Moses 2009, p. 125
- ^ Moses 2009, p. 122
- ^ a b Trautman & Kabelac 1994, p. 14
- ^ Moses 2009, pp. 143–144
- ^ Moses 2009, pp. 139–141
- ^ Moses 2009, pp. 145–147
- ^ White 1951, pp. 1–2
- ^ Morgan 1993, p. 231
- ^ Moses 2009, pp. 147–149
- ^ Moses 2009, p. 142
- ^ Moses 2009, p. 159
- ^ Moses 2009, p. 149
- ^ Moses 2009, p. 151
- ^ Moses 2009, p. 154
- ^ a b Trautman & Kabelac 1994, p. 21
- ^ White 1951, pp. 3–4
- JSTOR 25138667.
- ^ O'Neill, Kathryn (21 November 2014). "3 Questions: Stefan Helmreich on wave science". MIT News | Massachusetts Institute of Technology. Retrieved 9 September 2021.
- ^ "Morgan Lecture Series : Department of Anthropology : University of Rochester". www.rochester.edu. Retrieved 2015-07-27.
- ^ "Book Series: Lewis Henry Morgan Lecture Series". press.uchicago.edu. Retrieved 9 September 2021.
- ^ "Member List". American Antiquarian Society. Retrieved 15 June 2016.
- ^ Conn 2004, p. 210
- ^ Conn 2004, pp. 14–15
- ^ Lewis Henry Morgan. 1871. Systems of Consanguinity and Affinity of the Human Family, Smithsonian Contributions to Knowledge. Washington DC.
- ^ Thomas R. Trautmann, p. 62, Dravidian Kinship. Cambridge University Press. "It has been argued kinship was 'invented' by the US lawyer, Lewis Henry Morgan, with the publication of his 'Systems of Consanguinity and Affinity of the Human Family' in 1871." "Kinship", pp. 543-546. Peter P. Schweitzer. Volume one. The Social Science Encyclopedia, Third Ed., edited by Adam Kuper and Jessica Kuper. London: Routledge.
- ^ Conn 2004, pp. 137–139
- ^ Conn 2004, pp. 225–226
- ^ The oft-repeated statement that Morgan's effort on behalf of the Tonawanda Senecas was the crucial one in preventing the sale of the Tonawanda Reservation to the Ogden Land Company apparently has its source in Charles Talbot Porter's reminiscences written in 1901 and published that year in Herbert M. Lloyd's edition of Morgan's League of the Ho-dé-no-sau-nee, or Iroquois (New York, 1901), vol. 2, p. 156. The best account to date of what actually transpired is contained in William H. Armstrong, Warrior in Two Camps: Ely S. Parker, Union General and Seneca Chief (Syracuse, 1978).
- ^ Morgan, League of the Ho-dé-no-sau-nee, or Iroquois (Rochester, 1851), pp. 447 and 446.
- ^ Lewis H. Morgan, Ancient Society, online, Marxist Internet Archive Reference Archive, accessed 16 Feb 2009. Note: Source is a copy of Morgan's text; it says nothing about his influence on Marxist thinkers.
- ^ Sewell, Rob. "Origin of the family: In Defence of Engels and Morgan". Retrieved 15 June 2016.
- S2CID 163464337.
- S2CID 144701125.
- ^ "Lewis Henry Morgan". University of California, Santa Barbara. 2009. Retrieved 3 February 2021.
- .
- S2CID 170478166.
- ^ Stephen Arthur (7 January 2008). "An Anarchist Study of the Iroquois".
- ^ Noon, John A. (1949). Law and Government of the Grand River Iroquois. New York: The Viking Fund.
- ^ a b Speck, Frank G. (1945). Iroquois. Bloomfield Hills, Michigan: Cranbrook Press.
- ^ a b Stites, Sara Henry (1905). Economics of the Iroquois. Lancaster, Pennsylvania: The New Era Printing Company.
- ^ Wallace, Anthony F.C. (1972). The Death and Rebirth of the Seneca.
- ^ Lloyd 1922, pp. 175–179
- OCLC 760029288. Retrieved 2017-09-01.
Bibliography
- Conn, Steven (2004). History's Shadow: Native Americans and Historical Consciousness in the Nineteenth Century. Chicago: University of Chicago Press.
- Deloria, Philip Joseph (1998) [1994]. Playing Indian. Yale Historical Publications. New Haven: Department of History of Yale University.
- Feeley-Harnik, Gillian (2001). "'The Mystery of Life in All Its Forms': Religious Dimensions in the Culture of Early American Anthropology". In Mizruchi, Susan Laura (ed.). Religion and Cultural Studies. Princeton: Princeton University Press. pp. 140–191..
- Lloyd, Herbert M. (1922). "Appendix B, Notes". In Lloyd, Herbert Marshall (ed.). League of the Ho-de-no-sau-nee, or Iroquois. Vol. II (New ed.). New York: Dodd, Mead and Company. pp. 145–310..
- Morgan, Lewis Henry (1993). White, Leslie A. (ed.). The Indian Journals, 1859-62. New York: Dover Publications.
- Moses, Daniel Noah (2009). The Promise of Progress: The Life and Work of Lewis Henry Morgan. Columbia: University of Missouri Press.
- Porter, Charles T. (1922). "Personal Reminiscences". In Lloyd, Herbert Marshall (ed.). League of the Ho-de-no-sau-nee, or Iroquois. Vol. II (New ed.). New York: Dodd, Mead and Company. pp. 153–161.
- Stern, Bernhard J. "Lewis Henry Morgan Today; An Appraisal of His Scientific Contributions," Science & Society, vol. 10, no. 2 (Spring 1946), pp. 172–176. In JSTOR.
- Trautman, Thomas R.; Kabelac, Karl Sanford (1994). The Library of Lewis Henry Morgan and Mary Elizabeth Morgan. Transactions of the American Philosophical Society, volume 84, Parts 6-7. Philadelphia: The American Philosophical Society.
- White, Leslie A. (1951). "Lewis H. Morgan's Western Field Trips" (PDF). American Anthropologist. 53: 11–18. .
External links
- Works by Lewis H. Morgan at Project Gutenberg
- Works by or about Lewis H. Morgan at Internet Archive
- Works by Lewis H. Morgan at LibriVox (public domain audiobooks)
- Morgan, Lewis H. (2004). "Ancient Society". Marxist Internet Archive Reference Archive.
- 1963 reissue of Ancient Society with introductions by Eleanor Leacock
- Lewis Henry Morgan at Find a Grave
- "Morgan, Lewis Henry". River Campus Libraries, University of Rochester.
- McKelvey, Blake (Winter 1965). "The Pundit Club and the City of Rochester". University of Rochester Library Bulletin. XX (2).
- Knight, C. 2008. Early Human Kinship was Matrilineal. Archived 2014-04-07 at the Wayback Machine In N. J. Allen, H. Callan, R. Dunbar and W. James (eds), Early Human Kinship. London: Royal Anthropological Institute, pp. 61–82.
- New International Encyclopedia. 1905.
.
- Lewis H. Morgan — Biographical Memoirs of the National Academy of Sciences