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Environmental determinism, also known as climatic determinism or geographical determinism, is the view that the physical environment, rather than social conditions, determines culture. Those who believe this view say that humans are strictly defined by stimulus-response (environment-behavior) and cannot deviate.
The fundamental argument of the environmental determinists was that aspects of physical geography, particularly that of climate, influenced the psychological mind-set of individuals, which in turn defined the behaviour and culture of the society that those individuals formed. For example, tropical climates were said to cause laziness, relaxed attitudes and promiscuity, while the frequent variability in the weather of the middle latitudes led to more determined and driven work ethics. Because these environmental influences operate slowly on human biology, it was important to trace the migrations of groups to see what environmental conditions they had evolved under. Key proponents of this notion have included Ellen Churchill Semple, Ellsworth Huntington, Thomas Griffith Taylor and possibly Jared Diamond. Although Diamond's work does make connections between environmental and climactic conditions and societal development, it is published with the stated intention of disproving racist and eurocentric theories of development. 1
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History
Environmental determinism's origins go back to antiquity, when, for example, the Greek geographer Strabo wrote that climate influences the psychological disposition of different races. Some in ancient China advanced a form of environmental determinism as found in the Works of Guan Zhong (Guanzi 管子), perhaps written in the 2nd century BCE. In the chapter "Water and Earth" (Shuidi 水地), we find statements like "Now the water of [the state of] Qi is forceful, swift and twisting. Therefore its people are greedy, uncouth, and warlike," and "The water of Chu is gentle, yielding, and pure. Therefore its people are lighthearted, resolute, and sure of themselves." 2
Another early adherent of environmental determinism was the medieval Afro-Arab writer al-Jahiz, who explained how the environment can determine the physical characteristics of the inhabitants of a certain community. He used his early theory of evolution to explain the origins of different human skin colors, particularly black skin, which he believed to be the result of the environment. He cited a stony region of black basalt in the northern Najd as evidence for his theory:3
"[It] is so unusual that its gazelles and ostriches, its insects and flies, its foxes, sheep and asses, its horses and its birds are all black. Blackness and whiteness are in fact caused by the properties of the region, as well as by the God-given nature of water and soil and by the proximity or remoteness of the sun and the intensity or mildness of its heat."
The Arab sociologist and polymath, Ibn Khaldun, was also an adherent of environmental determinism. In his Muqaddimah (1377), he explained that black skin was due to the hot climate of sub-Saharan Africa and not due to their lineage. He thus dispelled the Hamitic theory, where the sons of Ham were cursed by being black, as a myth.4
Environmental determinism rose to prominence in the late 19th century and early 20th century when it was taken up as a central theory by the discipline of geography (and to a lesser extent, anthropology). Clark University professor Ellen Churchill Semple is credited with introducing the theory to the United States after studying with human geographer Friedrich Ratzel in Germany. The prominence of determinism was influenced by the high profile of evolutionary biology, although it tended more to resemble the now-discredited Lamarckism rather than Darwinism.
Between 1920 and 1940, environmental determinism came under repeated attacks as its claims were found to be severely faulted at best, and often dangerously wrong. Geographers reacted to this by first developing the softer notion of "environmental possibilism," and later by abandoning the search for theory and causal explanation for many decades. Later critics charged that determinism served to justify racism and imperialism. The experience of environmental determinism has left a scar on geography, with many geographers reacting negatively to any suggestion of environmental influences on human society.
While this accurately reflects the popular belief and perception in the geographic community towards environmental determinism, the debate was overlaid with hues of gray. Rostlund pointed out in his essay in Readings in Cultural Geography "Environmentalism was not disproved, only disapproved." He also points to the fact that the disapproval was not based on inaccurate findings, but rather a methodological process which stands in contrast to that of science, something the geographers have arguably sought to ascribe themselves to. Carl O. Sauer followed on from this in 1924 when he criticized the premature generalizations resulting from the bias of environmentalism... He pointed out that to define geography as the study of environmental influences is to assume in advance that such influences do operate, and that a science cannot be based upon or committed to a preconception."
A variant of environmental determinism was popular among Marxists. To Marx's basic model of the ideological and cultural superstructure being determined by the economic base, they added the idea that the economic base is determined by environmental conditions. For example, Russian geographer Georgi Plekhanov argued that the reason his nation was still in the feudal era, rather than having progressed to capitalism and becoming ripe for the revolution into communism, was that the wide plains of Russia allowed class conflicts to be easily diffused. This Marxist environmental determinism was repudiated around the same time as classic environmental determinism.
Subsets
Climatic
Climatic determinism is an aspect of economic geography. Also sometimes called the equatorial paradox. According to this theory, about 70% of the economic development of a country can be predicted from the distance between that country and the equator. In other words, the further from the equator the more developed a country tends to be. The paradox applies equally well both north and south of the equator. Australia, for example, has a higher level of economic development than Indonesia. The paradox also applies within countries - the northern U.S. states are more developed than the southern U.S. states.
Singapore is a notable counter-example: it is located at 1.22° N and is one of the world's most prosperous countries. This prosperity is based on its position as a port. Other exceptions to the paradox tend to have large natural resources. Saudi Arabia is a good example.
One popular theory to explain this phenomenon is that development is less necessary in tropical regions - "you can lie in a hammock and pick bananas," as opposed to the need to invent agriculture and economy in order to prosper and survive. This explanation, while convenient, may not be sufficiently complex to truly explain the equatorial paradox.
It is noteworthy that the equatorial paradox only emerged from the Modern Era onwards, with more highly developed cultures and economies being present in the tropical and subtropical regions than outside it. In the context of a statistical analysis, the paradox is probably more a consequence of subjugation and colonization. The latter all but arrested economical and infrastructural development, except as needed to fulfil the colonial power's aims.
Climatic Determinism was intensely studied by Ellsworth Huntington.
See also
References
- ^ Andrew, Sluyter (2003). "Neo-Environmental Determinism, Intellectual Damage Control, and Nature/Society Science". Antipode 4 (35): 813–817. http://www.antipode-online.net/abstract.asp?vid=35&iid=4&aid=12&s=0.
- ^ trans. Allyn Rickett (1998), in Guanzi: Political, Economic, and Philosophical Essays from Early China: A Study and Translation. Volume II. Princeton University Press, p. 106.
- ^ Lawrence I. Conrad (1982), "Taun and Waba: Conceptions of Plague and Pestilence in Early Islam", Journal of the Economic and Social History of the Orient 25 (3), pp. 268-307 [278].
- ^ El Hamel, Chouki (2002), "'Race', slavery and Islam in Maghribi Mediterranean thought: the question of the Haratin in Morocco", The Journal of North African Studies 7 (3): 29-52 [39-42]
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