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5. Camilla Wedgwood: 'What Are You Educating Natives For'1

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5. Camilla Wedgwood: 'What Are You Educating Natives For'1 5. Camilla Wedgwood: ‘what are you educating natives for’1 David Wetherell Camilla Wedgwood, anthropologist and educationalist (1901–55), spent much of the Pacific War and its immediate aftermath in Papua New Guinea—the scene of her field research in anthropology in the previous decade. Tough yet in some ways timid, mannish yet maternal, intellectually and physically tireless yet oddly dispersed in her enthusiasms, she seemed a paradoxical personality. Born at Newcastle-on-Tyne, UK, Camilla Hildegarde Wedgwood was the fifth of seven children of Josiah Clement Wedgwood, later first Baron Wedgwood (1872–1943), a long-time Member of Parliament, and his first wife, Ethel Kate Bowen (d. 1952), daughter of Charles (Lord) Bowen, a lord of appeal in ordinary. Descended from Josiah Wedgwood the master potter, the Wedgwoods belonged to what Noel Annan called the ‘intellectual aristocracy’.2 The Wedgwood and Darwin families were intertwined. Geoffrey and Maynard Keynes were related to the Wedgwoods by marriage as were the descendants of T. H. Huxley; Dame Veronica Wedgwood OM, the historian, and Ralph Vaughan Williams, the composer, were cousins.3 After attending the Orme Girls’ School not far from the family kilns in Staffordshire, Camilla followed her two brothers to the progressive Bedales School in Hampshire before studying English and Icelandic literature at Bedford College, University of London, from 1918. Here she developed a lifelong interest in Old Norse and in such old-English sagas as Beowulf. Her rugged, independent bearing, as well as her sympathy for ‘primitive’ peoples, earned her the sobriquet of ‘The Ancient Briton’.4 In 1920 she moved to Newnham College, Cambridge. Reading for the tripos in English and Anthropology, she completed each stage with first-class honours, qualifying as MA in 1927 (the university did not award degrees to women until 1948). She was trained as an anthropologist by A. C. Haddon and her lecturers included W. E. Armstrong, former Acting Government Anthropologist in Papua. 1 I acknowledge the Hon. Julia Wedgwood’s gift of her sister Camilla’s correspondence with the Wedgwood family (in my possession), hereinafter cited as WPC (abbreviation for Wedgwood Personal Correspondence). I am also indebted to Dr John Wedgwood for his help during the early stages of research. 2 Noel Annan, ‘The Intellectual Aristocracy’, in J. H. Plumb (ed.), Studies in Social History: A tribute to G. M. Trevelyan (London, 1955), p. 253; Paul Mulvey, The Political Life of Josiah C. Wedgwood: Land, liberty and empire, 1872–1943 (Woodbridge, UK, 2010). 3 Geoffrey Keynes, Maynard’s brother, was married to Camilla’s cousin Margaret. Helen Wedgwood’s daughter Richenda was the wife of Andrew Huxley, son of Leonard Huxley. For a Wedgwood genealogy, see David Wetherell and Charlotte Carr-Gregg, Camilla: C. V. Wedgwood, 1901–1955: a life (Sydney, 1990), p. viii. 4 Thersites (Cambridge), 10 March 1923. 117 Scholars at War: Australasian social scientists, 1939–1945 Wedgwood was teaching at Bedford College when Bernard Deacon, a young Cambridge-trained anthropologist, died in the New Hebrides in 1927, and she was offered the lectureship in anthropology at the University of Sydney left vacant by his death with the proviso that she undertake the important task of editing Deacon’s field notes for publication. In addition, instead of pursuing her own research, she also accepted the self-effacing task of editing her friend and age-mate Raymond Firth’s Primitive Economics of the New Zealand Maori (1929). The task of immersing herself in Deacon’s disorderly notes became an albatross, although she brought them to publication in the book Malekula in 1934. After holding temporary research and teaching posts under Professor A. R. Radcliffe-Brown at the University of Sydney (1928–30), Camilla lectured at Cape Town (1930), then attended Bronislaw Malinowski’s seminar at the London School of Economics (LSE). In 1933–34, she conducted field research on Manam, a volcanic island of 4000 inhabitants in New Guinea, helped by an Australian National Research Council (ANRC) grant that had been secured by Firth.5 In 1935 she conducted methods of reviving native arts and crafts on the island of Nauru. She was in her sixth year as Principal of Women’s College at the University of Sydney when the Pacific War began with the Japanese attacks on Pearl Harbor and Malaya. By early 1942, the Japanese had bombed Rabaul, the colonial capital of New Guinea, entered the Australian-controlled Territory of Papua, and by August they were well down the Huon Peninsula and were striking over the terrain of the Owen Stanley Range towards Port Moresby, the capital of Papua. Camilla felt personally affected by these events. She had lost friends in the fall of Singapore, and wrote to her sister Helen at the beginning of the academic year of 1942 that ‘my chief feeling about the war in Malaya, Java & New Guinea is a feeling of the wicked injustice of involving the natives…in this highly organized form of mechanical destruction’.6 Her convictions about an individual’s moral responsibility did not allow her to remain detached for long, and she was rethinking the Quaker’s pacifist principles she had long held—a revision due, ironically enough, to what Malinowski had called her ‘damned Quaker conscience’.7 Though President of the Peace Society in Sydney, she felt a growing conviction, in the face of Japanese expansion, that absolute pacifism 5 Firth had left Sydney by September 1932. A. P. Elkin was lecturer in charge until he was appointed Professor on 23 December 1933—a position he took up on 1 January 1934. ANRC grants for anthropological research were recommended by a committee chaired by Sydney University’s Professor of Anthropology, who made the final decision. 6 Wedgwood to her sister, 1 April 1942, WPC. 7 Wedgwood’s views on the individual’s moral responsibility and the need for ‘some sort of faith and the hope that faith gives’ are expressed in ‘The Bondage of Despair’ [c. 1943], Wedgwood Papers, National Library of Australia [hereinafter NLA], MS 483/7/32. 118 5 . Camilla Wedgwood: ‘what are you educating natives for’ offered no answer to the emergency. There was a second strand laid bare by her constant reflections on Manam in her letters: she began to feel that her research in New Guinea had been in abeyance too long.8 Before 1943 Wedgwood had been a member of the pacifist Sydney Meeting of the Religious Society of Friends (Quakers). Her move from a pacifist’s opposition to all warfare into a lieutenant colonel’s uniform was part of a religious transition away from the liberal, sceptical environment of her youth, of which she had become highly critical. Originally sharing in her parents’ agnosticism (friends of the Wedgwoods said they were atheists), her early life was strongly influenced by the secular Fabian beliefs of her family—an assumption that a social utopia of planned democracy was attainable through enlightened legislation. Her sister Helen was married to the geneticist Michael Pease, son of the Secretary of the British Fabian Society. Inclining with Helen towards militant pacifism by 1918, she had become a Quaker at Cambridge—a move that gave a broader base to her Fabian convictions.9 As the 1930s wore on, she was increasingly drawn to Anglicanism, much influenced by C. S. Lewis and Dorothy L. Sayers. Already interested in religious drama, her attraction to the ceremonial of the Church of England was closely linked with her understanding of visible symbols and rituals as the binding elements of any culture. As a disciple of Malinowski, she well understood that the vehicle of authentic communal religious experience lay in the rites, artefacts and ceremonial feasting of most societies. Her conversion from pacifism to an acceptance of the doctrine of a ‘just war’ was influenced by her reading ofA Conditional Justification of War (1940) by William Temple, Archbishop of York (later of Canterbury).10 As the plight of the European refugees became known, and Chamberlain’s policy of appeasement all too obvious, her calm optimism that all would be well began to ebb. The Nazi persecution of Jews, the prison camps, the Dunera and Struma scandals involving the shipboard treatment of internees—against which she publicly protested11—and the human beastliness of war all seemed to point to something other than man’s upward moral evolution; and her Fabian’s confidence in a smooth progress towards a more perfect social order was overshadowed by a newfound belief in original sin. Neither the Fabian Society planners nor the Quakers fancied that doctrine. On 18 January 1944, in the presence of witnesses she had chosen, she was baptised in St James’ Church in King Street, Sydney. In the same month, Wedgwood was commissioned in the Australian Army Medical Women’s Service, holding the temporary rank of lieutenant colonel—an officer 8 Wedgwood to her sister, 18 June 1948, and Dowager Lady Wedgwood to Wedgwood, 3 February 1949, both in WPC. 9 See, generally, Patricia Pugh, Educate, Agitate, Organize: 100 years of Fabian socialism (London, 1984). 10 Personal communication, John Garrett, 3 July 1986. 11 The Dunera shipped to Australia some 2500 mostly Jewish refugees from Mitteleuropa who had escaped to Britain from Nazi persecution. 119 Scholars at War: Australasian social scientists, 1939–1945 of field rank that few women ever held. Her appointment to the Australian Army, The Times said, was made at General Sir Thomas Blamey’s wish to ensure that ‘the best anthropological knowledge would be applied to the problem of protecting native society from the disruptive effects of the war’.12 As a member also of the Australian Army’s Directorate of Research and Civil Affairs (DORCA), Wedgwood was able to combine her beliefs with a non- combatant’s position.
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