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The Highly Civilized Man: Richard Burton and the Victorian World |  | Author: Dane Kennedy
Publisher: Harvard University Press
Category: Book
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Rating:  6 reviews
Sales Rank: 927451
Media: Paperback
Pages: 368
Number Of Items: 1
Shipping Weight (lbs): 0.7
Dimensions (in): 8 x 5.5 x 1
ISBN: 0674025520
Dewey Decimal Number: 910
EAN: 9780674025523
ASIN: 0674025520
Publication Date: October 15, 2007
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Product Description
Richard Burton was one of Victorian Britain's most protean figures. A soldier, explorer, ethnographer, and polyglot of rare power, as well as a poet, travel writer, and translator of the tales of the Arabian Nights and the Kama Sutra, Burton exercised his abundant talents in a diverse array of endeavors. Though best remembered as an adventurer who entered Mecca in disguise and sought the source of the White Nile, Burton traveled so widely, wrote so prolifically, and contributed so forcefully to his generation's most contentious debates that he provides us with a singularly panoramic perspective on the world of the Victorians. One of the great challenges confronting the British in the nineteenth century was to make sense of the multiplicity of peoples and cultures they encountered in their imperial march around the globe. Burton played an important role in this mission. Drawing on his wide-ranging experiences in other lands and intense curiosity about their inhabitants, he conducted an intellectually ambitious, highly provocative inquiry into racial, religious, and sexual differences that exposed his own society's norms to scrutiny. Dane Kennedy offers a fresh and compelling examination of Burton and his contribution to the widening world of the Victorians. He advances the view that the Victorians' efforts to attach meaning to the differences they observed among other peoples had a profound influence on their own sense of self, destabilizing identities and reshaping consciousness. Engagingly written and vigorously argued, The Highly Civilized Man is an important contribution to our understanding of a remarkable man and a crucial era. (20051017)
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Showing reviews 1-5 of 6
 A Modern Analysis of Richard Burton May 17, 2009
Daniel Graf (Tuscaloosa, Alabama)
3 out of 3 found this review helpful
The Highly Civilized Man by Dane Kennedy is the fifth Burton biography that I have read, and I would rank it 4th. In fairness, Kennedy didn't set out to write a biography of one of the most interesting people of the Victorian Era. He really used Sir Richard Francis Burton as an exemplar of the Victorian spirit of science and empire. Burton was unique for the breadth of endeavors in which he excelled and pioneered, but Kennedy demonstrates that the man was also a product of his time -- as much OUTSIDE the box as he was OF the box.
Rather than a mere chronicle of Burton's life, Kennedy takes on different facets of his subject's complex character. Chapters bear such headings as The Gypsy, The Orientalist, The Explorer, The Sexologist, etc. While the order of these sections basically presents the sequence of the major events of Burton's life, there is little if any new information provided, and it is assumed that the reader already knows something about Burton. This book is really more about Dane Kennedy's take on his subject rather than the subject himself.
It is appropriate, given Kennedy's contention that Burton represented the thinking of his age, that the analysis presented in The Highly Civilized Man is very much representative of its time. Just as Fawn Brodie's interpretation of Burton is steeped in the psychoanalytical mumbo jumbo of the 1960s, this book tars Burton with the current trendy labels of modern humanities scholarship. In a decade, the -ists and -isms of The Highly Civilized Man will likely seem quite dated.
If you are only going to read one biography of Sir Richard Francis Burton, then I can't recommend this one. The hands-down best is A Rage to Live by Mary Lovell. However, that book is pretty long, and if you are not looking for that kind of commitment, check out Burton by Byron Farwell.
Nuanced October 9, 2006
Munir (Cerritos, California USA)
1 out of 2 found this review helpful
A critical study of Sir Richard Burton. Most of his biographers, bowldered by the epic nature of their subject (understandably so, this is one remarkable guy), often smooth over some real contradictions in his thought, less than favorable interpretations, etc.. This author brings Richard under real scrutiny, examining his views on religion, sex, race, and his persona as a "explorer" or "impersonator"; Not much new info; just bringing to light what is usually in the background of most biographies. Perhaps a finer portrait emerges of the man- though its undeniable that some of his statements- esp about race were wildly contradicting. He tries to demonstrate how Victorian attitudes influenced who Burton was- which is obvious in a way, he knew what his countrymen would find shocking and played on it- thus building his persona as a man who flaunted social conventions, though of course in other respects- sexuality, his Stone Talk work- he didn't cater to anyone, - one thing I couldn't help noticing, and which Kennedy points out, though a compulsive, prolific author, and highly opinionated, Burton was not a particularly good writer.
 Sir Captain Richard - a Precursor to Modernism July 16, 2006
C. Middleton (Australia)
3 out of 3 found this review helpful
Nineteenth century Western colonialism and imperialism including the Industrial revolution changed Western values and social perceptions and mores, but more so, our awareness of the world as a whole, in terms of defining ourselves against difference. The Victorian influence towards modernism is far greater than historians first realized. One of the most romantic and pivotal figures of the Victorian age was Sir Captain Richard Burton. In Kennedy's critical biographical overview of the man's life and thought, unlike most of the numerous biographies to date, attempts to represent and reinterpret Burton's life and thought in the context of the Victorian era. By doing this, he proposes, we come to understand this highly complex genius in terms of the historical values of the time.
Kennedy outlines Burton's numerous accomplishments as a prolific writer, linguist, (twenty-five languages and many dialects) explorer, archaeologist, spy, amateur physician, translator, artist, poet, expert swordsman and sexologist. He wrote over twenty-five travel volumes containing his many adventures, and translated the Kumar Sutra and The Arabian Nights which is the most often read an quoted in present time. Similar to many of his contemporaries, his studies of Orientalism and African cultures were done in the spirit of difference, or the `other'. Kennedy's thesis is that Burton was a product of the Victorian age but an important precursor to modernism.
As the 19th century has a virtual endless list of incredible men and women, according to Kennedy, what set Burton apart, was "...restless determination to extend the reach of his experience to ever more pockets of humanity and to draw insights from those increasingly varied encounters in order to advance the larger epistemological quest to understand, explain, and classify difference." (p.270) Burton's vast written work, his copious notes and observations reveals this holy quest, his unwavering pursuit of hidden knowledge and knowledge of the `other', strange cultures and bizarre religions until his death in 1895.
The author devotes most of his analysis on Burton's works as a sexologist. Burton's many erotic translations, promoting his notion that Victorian repression of sexual matters and desire is tremendously unhealthy, paved the way for future sexologists to study the subject within a scientific framework. His controversial translations and writings also revealed a sexual hypocrisy that the Victorian age is infamously known for. Rather than study sex on moral grounds, Burton proposed a relativist position, attributing different climates around the world to certain sexual behaviours. We know this to be nonsense, however, including this premise, Burton achieved distance from the moral position, giving his subject a form of objectivity.
Dane Kennedy's approach to Burton is a fresh perspective of the man. He was an individual that accomplished more in one lifetime than many, but he was a man of his times, attempting to define the identity of western culture during a period of vast change. Despite over one hundred years since his death, even a critical appraisal of his life and work, does not in any way lessen his accomplishment nor profound influence in the Romantic age towards modernism.
A Highly Civilized man is a fresh and well-written account of an icon of the Romantic-Victorian age.
Early 21st century scrutiny of a 19th century Subject January 30, 2006
Richard Leveson (Toronto)
7 out of 10 found this review helpful
A thoughtful book which most of the time attaches its arguments firmly to sources, scrupulously researched. A little verbose at times, tending to fall prey to the current academic fashion of attaching a superfluity of labels (particularly those ending in -ist) to its subject. Certainly there's the intention to 'de-mythologize' Burton and expose him to some quite valid criticisms, as well as plaudits. Kennedy reminds us that J.L. Burckhardt, not Burton, was the first European to travel on the Hajj in disguise. He suggests that in Burton's day, such disguise would only really have been necessary to enter the holiest places; simply because Burton could have professed conversion to Islam. I'm uncomfortable on those occasions when Kennedy states speculation as fact, for example (p63): 'Burton saw an opportunity to tap into this rich vein of curiosity by undertaking the pilgrimage to Mecca and exposing the city and its Muslim faithful to the scrutiny of his Christian Countrymen'. And then, later: "It must be understood, however, that Burton's decision to undertake a hajj in an "Oriental" disguise was directed as much at a British audience as it was at the Muslims with whom he associated during the journey." Although the facts are suggestive that this may be true, no proof is given - that would be very hard to do.
Kennedy concludes (p92) "There is little doubt that Burton too was attracted to impersonation precisely because it provided a way of transgressing against the codes and conventions that governed society, challenging the psychic shackles imposed by civilization." This conclusion could be a little superficial: we might also add that his daily dress of grotesque beard; eyes sometimes ringed with kohl; the brandishing of iron cane, pistol or navaja and his frequent adoption of a truly wicked and fearsome persona ("to shock"), could well have been a part of the same charade - whose ultimate purpose was to divert attention away from self. Did Burton suffer from some profound insecurity and a distaste for who he really was? Was he truly the "Sheep in wolf's clothing" that W.S. Blunt claims? The book had perhaps an opportunity to take this further.
The point is raised that, far from hacking their way through virgin African forest - unexplored territory - as is the general impression (my own, anyway), Burton and Speke took advantage of well-trodden arteries which had been used for slave and ivory traffic by Arab traders for generations - affording themselves of the supply infrastructure and information sources already in place to tend these parties. Wielding what must surely be humour, Kennedy observes that Burton was faced with insurmountable difficulties in the use of disguise on his African expeditions.
The subject of race and Burton's undeniable racism threads its way unceasingly through this book. Kennedy uses the word `troubling' numerous times when confronting it. He employs an early 21st century scrutiny to pass clear judgment on a latter 19th century culture - perhaps unconsciously setting relativism aside.
In 1633, Galileo Galilei was forced to abjure and recant his prior assertion of "...having held and believed that the sun is the center of the world and immovable, and that the earth is not the center and moves." Although we are dumbfounded by this today, we shouldn't be. There are dogmas in place in 2006 which no historian or anthropologist dares to contradict - on pain of professional suicide and even jail in a few countries. These dogmas touch upon versions of history enforced by law and statements upon the subject of race that are officially held to be modern heresies. Thus when judging Burton by the measures of our day with regard to racial matters and, then, reversing the scrutiny and weighing this book's criticisms by my own unfashionable standards; I, as a reader, am forced to conclude that neither one of them has the right of it. I am hit on the nose by the consequences of relativism!
Burton had good and bad to say about everybody - and an awful lot of the bad is directed at white Victorian society (which is nowhere labeled `racism'). The scientist in Burton (and he was a very good one I think) brought out his objectivity; the human being railed mightily and emotionally against slights, insults and injustices; some the consequence of his own misguided actions; some dead on target. I think Kennedy walks into the pitfall of early 21st century political correctness: time and again he is so troubled by negative remarks made concerning a particular race, yet seems to accept those that are positive without demur. In true critique, must we not take exception to all such generalizations? Burton made `hurtful' observations on colour and physiognomy which, I predict, in future times, will be done in the painless language of DNA base-pairs.
Certainly Kennedy cites instances where Burton takes relativistic stands, such as (p155): "There is more of equality between the savage and the civilizee - the difference being one of quantity, not of quality - than the latter will admit. For every man is everywhere commensurate with man". Kennedy then asks "How can these remarks be reconciled with Burton's insistence on the innate inferiority of the African?" Having raised the idea that the contradictions could be ascribed to "an undisciplined and volatile mind", Kennedy points out that such a conclusion would cause us to:
"... miss what may have been Burton's most intriguing contribution to Victorian conception of race. His understanding of race as a closed space defined by difference serves a double purpose: it supports the standard racists' contention that biology is destiny, but it also ventures the view that races have their own systems of beliefs and behaviour, each incommensurate with the other and implicitly standing against a universalist standard of values."
Doesn't that take rather a lot of words to say (without any of the promised reconciliation) that Burton was inconsistent: giving the Victorians a fresh new viewpoint on race while at the same time reinforcing their old prejudices?
The chapter entitled "The Sexologist" thoroughly covers a lot of well-trodden ground; over-trodden one might say. On homosexuality, Kennedy is of the opinion that Burton had probably actually indulged and cites a rather telling letter of Swinburn's in support, yet, knowing this was rather likely (even close to certain), so what? What more can be written about Burton? The answer is evident here: very little. This, by the way, is not a criticism of the book.
The final chapter "The Afterlife" is for me one of the more interesting. Kennedy speculates on Burton's spiritual beliefs and brings out his agnosticism as well as his horror of annihilation at death. In "A Glance at the Passion Play" (I quote the full context which Kennedy doesn't), Burton says (p165), on Spiritualism, " it satisfies a real want, a crave which is to millions - a part only of our kind but numbering millions - the bread of moral life." He then offers a `Spiritualist's Decalogue' of which Kennedy quotes article VI "Death, physically considered, dissolves a certain organic unity; it is not, however, annihilation, but change."
This was an astute selection by Kennedy and brings us closer to an understanding of Burton's spirituality.
A Pioneering Effort November 1, 2005
R. Paschal
21 out of 24 found this review helpful
When I first discovered that a new Burton biography by a professor of history was soon to be published I had high expectations. Upon receipt of Professor Kennedy's Burton biography titled The Highly Civilized Man, I started digesting his work. The asserted themes of the work included 1) placing Burton and his work in context with the larger issues and challenges of Victorian times, and 2) using Burton to better understand the nature of changes beginning to percolate socially due to the interaction of Victorian England with its colonial enterprises. Indeed, as far as I know, this approach is pioneering and insightful. As I continued reading to about page 90, I thought Professor Kennedy's effort was well done, and the book would be another jewel to adorn the crown of Burton research, along with the work of Mary Lovell. I am of the opinion Professor Kennedy succeeded in achieving both this stated objectives. From this standpoint, his book is a success.
The observations of Burton as a harbinger bridging the transition from the Victorian Era to the Modern Era reflect the type of insights one expects from a biographer trained in the rigors of academic scholarship. I enjoyed the in depth academic analysis of Burton from the standpoint of concepts of relativism as applied to notions of cultural difference. Professor Kennedy has also highlighted the role played by Burton in the early development of anthropology as an academic discipline. Social/Cultural Anthropology's primary research methodology is called participant/observation. Certainly, this approach was an inherent part of Burton's nature, and the scope of his anthropological observations were derived by this research approach. I was also glad to see that Professor Kennedy gave particular attention to discussing Burton's Stone Talk and his Kasidah. The earlier biographies did not devote much attention to either of these important works.
As long as Kennedy stayed focused on academic based scholarship he avoided the pitfalls that plagued the earlier biographies that predated Lovell's Rage to Live. Unfortunately, the book digressed into complicated histories that are not fully recounted. Yet, Professor Kennedy felt compelled to make several definitive conclusions sorely lacking the professional level of scholarship a professor should be required to meet. The outcome of Kennedy's failures is a setback in Burton scholarship. Given the effort to place Burton in context, the irony is that the book with notable examples omits necessary context to understand and evaluate some of the Professor's conclusion. For example, the recounted history of Burton firing over the head of a crowd of Greek Orthodox Christians fails to acknowledge that Burton resorted to this solution after trying less violent alternatives, and after he and fellow members of his party were injured by rocks thrown at them. The key point is that Burton used a hierarchy of options to confront unstable situations. This point also relates to the absurd conclusion that Richard and Isabel were role-playing in the desert, and that there is a hidden psychology to uncover. The decision to have Isabel act as Richard's son was an attempt to protect her from rape and death, and to give Richard an option before resorting to lethal force. The Burtons took their personal safety serious as illustrated by their habit of carrying two revolvers and three Bowie knives when traveling.
Professor Kennedy has a mildly obsessive theme about people Burton did not know going into the desert for homosexual interludes that randomly pops up in the book. He includes a discussion of Burton and several earlier biographers who speculated about Burton's sexuality. But Kennedy failed to note those writers assumed Richard and Isabel had a loveless and sexless marriage, and they used outmoded, almost now quaint, modes of Freudian analysis. The illusion of the Burton's loveless marriage was gutted by the original sources brought to light by Ms. Lovell. Professor Kennedy fails to point out the deficiencies of Brodie and Mclynn concerning their analysis of Burton and sexuality. The deficiencies in The Highly Civilized Man about the question of Burton's sexual interests are too numerous to address in a short review nor are the issues he raised concerning Damascus, Crowley and others. Kennedy's treatment of Burton in Damascus is a travesty. Not once does the professor inform the reader that all segments of society in Damascus worked to bring Burton back from his recall. The Damascus treatment is lacking in necessary detail and skewered to the degree that the discussion should have been deleted form the book. It is also one of the examples where Kennedy included information that is extraneous to accomplishing his two professed themes.
The book appears to have been written with segments produced using an academic analysis methodology with other portions written in an almost stream of consciousness with points lacking critical evaluation. Moreover, there are instances of contradiction. This leads one to conclude the work was not scrutinized properly before going to press. The Kasidah analysis includes a conclusion that Burton believed there is no God or afterlife, yet in the chapter titled the Afterlife, Kennedy indicates Burton may have concluded there is continuing life. In fact, towards the end of the Kasidah and towards the end of note 2, Burton makes it plain he has a positive view on a continuing future life. It is not a life however with the attributes of anyone's religious acculturation. The chapter on the afterlife in large part is one of the commendable aspects of this biography.
All of the hallmarks of a work that will withstand the centuries are present in this work if only the good professor would later reissue it, and correct the many deficiencies and expand the themes of Burton as harbinger, Burton as catalyst, Burton as a pioneering mystic and Burton as scribe in the manner of Thoth, the Ancient Egyptian principle of wisdom.
Showing reviews 1-5 of 6
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