David Crockett Graham
| David Crockett Graham | |||||||
|---|---|---|---|---|---|---|---|
 | |||||||
| Born | 1884 | ||||||
| Died | 1961 | ||||||
| Residence | West China Union university Museum of Archaeology, Chengtu, Szechuan, China via Siberia [1937] | ||||||
| Occupation |
naturalist church anthropologist archaeologist | ||||||
| |||||||
Contents
Notes
Office Notes
House Notes
1937.03.16 The following were appointed Local Correspondents: Mr F. Posselt for Southern Rhodesia, Mr Tucker for Angola and Mr D.S. Graham of West China.
1957.11.07 nominated
Notes From Elsewhere
David Crockett Graham (葛維漢, Ge Weihan), D.Sc., Ph.D., B.D., F.R.G.S. (21 March 1884 – 15 September 1961) was a polymath American Baptist minister and missionary, educator, author, archeologist, anthropologist, naturalist and field collector in Szechuan Province, West China from 1911 to 1948. From 1921 to 1942, Graham collected and sent to the Smithsonian Institution nearly 400,000 zoological specimens, including more than 230 new species and 9 new genera, of which 29 were named after him (see below). From 1932 to 1942 he was curator of the Museum of Art, Archeology and Ethnology at the West China Union University, which still stands as part of Sichuan University, in Chengtu. There, he taught comparative religions at the Theological College, and archeology and anthropology at the University. He wrote extensively and spent his retirement years, from 1950 to 1961, in Englewood, Colorado[2] compiling his writings and research into three books[3][4][5] that were published by the Smithsonian Institution.[6] McKhann refers to Graham as "One of a handful of Western missionaries whose scientific work was respected by other scientists—and of even fewer scientists whose religious work was respected by other missionaries."[7]
Graham was born in Green Forest, Arkansas on March 21, 1884 to William Edward Graham (20 February 1841 – 28 March 1904) and Elizabeth Belinda (Atchley) Graham (14 August 1844 – 28 August 1888).[8]:96 His family moved to Walla Walla, Washington when he was a small child, and he grew up there. When he was 4 years old, his mother died of TB,[7]:181 and his older sister Elmina Elizabeth Graham (13 August 1876 – 4 July 1962), who had just turned 12, raised him. Elmina was a strong believer in education and supported David through his education[9] (she herself received a B.A. from Whitman College, 1908, an M.A. from University of Washington, 1921, and became an Associate Professor and Dean of Kansas State Teachers College[8]). Graham entered Whitman College in 1904 and graduated with a Bachelor of Arts in 1908. He then entered Rochester Theological Seminary where he studied under and was influenced by Walter Rauschenbusch.[7]:183–184 He completed his studies for the Bachelor of Divinity in 1911.
Graham was ordained at the First Baptist Church in Fairport, New York, joined the American Baptist Foreign Mission Society, and sailed for China in September 1911 with his wife Alicia Morey Graham (whom he had married in 1910[8]:97). He spent the next 37 years in China with periodic returns to the U.S. on furlough to further his education. On his return from 1918 to 1919, he entered the School of Divinity at the University of Chicago and completed a Master of Arts. His thesis[10] reflected his growing interest in the Chinese and their religions and was influenced by Eustace Haydon who was head of the Department of Comparative Religions.[7]:189 It was also during this trip that he began correspondence with, and then visited, the United States National Museum. There he received training and made arrangements to collect natural history specimens for them. Graham returned to the U.S. again from 1926 to 1927 to complete a Ph.D. at the University of Chicago. This time his dissertation[11] reflected his ongoing research and studies in China and was subsequently published by the Smithsonian Institution.[12] Graham returned to the U.S. again at the end of 1930. He spent 1931 studying archeology with Fay-Cooper Cole at the University of Chicago[13]:227–228 and in the same year received an honorary Doctor of Science from Whitman College.[1] He then went on to Harvard University where he studied anthropology and archaeology theory under Alfred Tozzer and Earnest Hooton[13]:228–229 as well as linguistics under R.B. Dixon.[14]
On his return to China in September, 1932, Graham moved from Suifu to Chengtu and joined the faculty of the West China Union University. There he taught anthropology and archaeology and served as curator of the Museum of Archaeology, Art, and Ethnology. He also taught comparative religions at the Theological Seminary.
It is neither possible nor appropriate to cover all of Chinese history here. However, it is important to see the context in which Graham's work in China was carried out, and therefore appropriate to briefly summarize this history, with links to more complete entries elsewhere and their supporting references. The years that Graham was in China, 1911-1948, were marked by instability and turbulence. They began with the overthrow of the Qing Dynasty in 1911 (see Xinhai Revolution) while Graham was in transit from the United States and ended with the formation of the People's Republic of China in 1949 following the Chinese Communist Revolution, which concluded less than a year after Graham retired and returned to the United States.
Szechwan Province in West China was remote from the central government (normally in Nanking), and required a two-month trip up the Yangtze River to reach Suifu.[15] The Western Provinces were ruled by warlords[7]:180 and were rife with bandits in the countryside.[7]:184–185[16] There were revolts in the West when Yuan Shikai declared himself emperor in 1915, and Yunnan Province invaded Szechwan. Suifu (where Graham was stationed) is on the Yangtze river near the border of Yunnan and was occupied by Yunnan troops.[17][18][19][20][21]
Throughout most of this period of time, there were conflicts with the Japanese. The Japanese declared war on Germany early in World War I and had a large contingent in Versailles to participate in treaty negotiations. The resulting Treaty of Versailles in 1919 awarded Germany's holdings in the Pacific, North of the equator, including Shandong, China, to Japan. This led to outrage among the Chinese and to the May Fourth Movement protesting imperialism and instigating violence against westerners. The 1920s was an ongoing period of instability and warlordism. Both Sun Yat-sen and Yuan Shikai died. Chiang Kai-shek consolidated power through the Northern Expedition against warlords in 1926 to 1928, but never really controlled all of China. The Nanking Incident in 1927 again demonstrated Chinese hostility toward imperialist powers. The Chinese Communist Revolution was underway in the late 1920s, and the Japanese invaded Manchuria in 1931. Both of these hostilities continued, and Japan declared all out war on China in 1937. The Chinese Nationalist government was relocated to Chungking in Szechwan Province, and many students and faculty evacuated from Eastern Universities were relocated to Chengdu, where Graham was from 1932 to 1948. Chengdu itself was bombed by the Japanese as early as 1938.[22] Meanwhile, the Soviet Union was engaged in military action in Xinjiang. Around 1942, Japan had taken over IndoChina and Burma, completely cutting off western China, except for flights over the Himalayas.
As World War II was coming to a close, the Soviet Union invaded Manchuria. In the aftermath of the War, Chiang Kai-shek was severely weakened, the Chinese economy was ruined, inflation was rampant, and the Communist Revolution was gaining strength. The era of the Republic of China ended on the mainland, and the era of the People's Republic of China began in 1949.
During the years that Graham was in China, there were numerous incidents in which foreigners, and sometimes missionaries or Christians in particular, were the targets of violence. The May Fourth Movement and the Nanking Incident were prominent examples (the Boxer Rebellion antedated his time in China). The Communist's animosity toward Christianity also resulted in killings (see for example, Murder of John and Betty Stam). Graham himself was held captive by Communist troops in 1933, but managed to talk his way out.[23] There was also widespread violence in the countryside by bandits and brigands.[16] Graham typically had to hire military guards on his field trips and nevertheless had many narrow escapes.
Graham came from humble and difficult beginnings, but also from a long line of devout Christians with many Baptist ministers among his forebears.[8] He was active in the Baptist Church as a young person and, while he was an undergraduate at Whitman College, decided to become a missionary. He then attended Rochester Theological Seminary where he was influenced by Walter Rauschenbusch.[7] His mission in life was that of a Christian Humanist. He was determined not just to spread the word of God, but to help others wherever possible. While missionary work was the reason Graham went to China, it is the least well documented of the many facets of his contributions. There are some letters published in the Fairport County Mail, and there are some references from authors who had access to his unpublished memoirs.
1911-1918 Graham spent a year in the western districts of Shaoshing learning the language and customs of China. He was then assigned to Suifu, a two-month journey up the Yangtze River, where he was stationed until 1918. During this time ... Because of his heroic actions in the field of fire, treating wounded soldiers and negotiating for peace,[17][18][19][20][21] he was awarded both the Red Cross Medal by the Chinese Red Cross and a Decoration of the First Order for Bravery by the Governor of Yunnan Province.[24]
Second term in Suifu 1919-1926
Third term in Suifu alone 1927-1931
First term in Chengtu 1932-1939
Second term in Chengtu 1940-1948
(year in Washington state) In his retirement years (1950–1961) in Englewood, Colorado, Graham was a member of the First Baptist Church of Denver and was a leader in the Social Action Committee. Among other things, he was one of the first to encourage exchanges between the black and white Churches of Denver.[2]
Later on, Graham worked with William Reginald Morse to pool donations together for the medical anthropology at the Peabody.[25]
Graham was given the Chinese name 葛維漢 (simplified Chinese: 葛维汉, Wade-Giles: Ge Weihan), which is a translation of Graham. However, there are a number of different ways Graham could have been translated. The specific choice of a Chinese name is influenced by the additional meanings of the symbols. In this case, 維 with 漢 has the meaning: Protector of the Han, or Protector of the Chinese People. While there doesn't appear to be any record of the origin of this choice, it seems to fit with his first term in Suifu and his humanitarian efforts during the civil war between Yunnan and Szechwan,[17][18][19][20][21] for which he received the Red Cross Medal from the Chinese Red Cross and later (in 1920) received a decoration of the first order from the governor of Yunnan for bravery.[24]
Graham first made formal arrangements with the National Museum of Natural History (NMNH) at the Smithsonian on his furlough to the U.S. during 1918 and 1919.[6] While in China, from then until 1948, he spent his vacations and summers traveling and collecting zoological specimens for the Smithsonian.
Publications
External Publications
Graham, David Crockett (1919). Indications of primitive Chinese religion in the Confucian classics. Thesis (M.A.). University of Chicago. Retrieved 5 December 2011.
Graham, David Crockett (1927). Religion in Szechuan province. Thesis (Ph.D.). University of Chicago. Retrieved 5 December 2011.
Graham, David Crockett (1928). Religion in Szechuan province, China (with twenty-five plates). Smithsonian Miscellaneous Collections. v. 80, no. 10. Smithsonian Institution. Retrieved 6 December 2011.
"The ancient caves of Szechuan province." CR 61:432-440 (1930).
"Religion in Szechuan Province." West China Missionary News, 1930 June, 20-23.
"The Lolo of Szechuan province, China." American Anthropologist, 32:703-705 (1930).
"Seven Lolo sacred books." Translated by D.C. Graham, CR 62:575-586 (1931). incl. 3 ill. of amulets.
"Bridge for becoming immortals." Translated by D.C. Graham, CR 63:171-177,226-237,301-307,372-382 (1932).
"Persistence of custom as illustrated in the collections of Han dynasty clay images in the West China Union University Museum." JWCBRS 6/34:105-106 (1933). 9 pl.
"A preliminary report of the Hanchow excavations." JWCBRS 6/34:114-131 (1933). 18 pl.
"A late neolithic culture in Szechwan province." JWCBRS 7:90-97 (1935). 1 pl.
"Historic notes on the P'o Jên (Beh Ren). The last group of the pre-Chinese Thai people to remain in Szechwan." JWCBRS 8:82-87 (1936). 3 pl.
"The hawk-cuckoo (hierococcyx sparveroides) in Chinese tradition and belief." [By] Lin Min Chuin (Translated by D.C. Graham) JWCBRS 8:145-152 (1936).
"Archeology in West China." China Journal 26.1937:4,S.172-174, 8pp., ill.
"Excavation of a Han dynasty tomb at Chungking." JWCBRS 10:185-190 (1938) 25 ill.
"Temmoku porcelain in Szechwan province, China." Man 38:177-179 (1938).
"Anthropological research in West China." Man 39:130 (1939). [Graham was listed as local correspondent of the Royal Anthropological Society.]
"Biggest migration in the world in Chinese trek to the West. 40,000,000 people, including more than 30 universities and their students, in mass escape from invasion." Science news letter. 1939: Dez., 373.
"The greatest trek in human history." Missions 31.1940:4,p. 206-210.
"The religion of the Ch'uan Miao." The review of religion. March 1941,276-289.
"The Chengtu School for the Blind, Deaf, and Dumb." West China Missionary News 7/12:149-150 (1942).
"New species and genera from the collection of David Crockett Graham in the Smithsonian Institution." JWCBRS 15B:189-200 (1945).
“Jidujiao yu xiaoji wenti” 基督教与孝祭问题 [Christianity, Filal [sic] Piety and Ancestor Worship]. Translated by Chen Zongwen, 陈宗文译. The Christian Omnibook 基督教叢刊, 10:79-80 (1945). Chengtu: The United Christian Publishers.
“Qiangmin de zongjiao” 羌民的宗教 [The Religion of the Ch'iang]. Translated by Zhong Ji, 钟季译. The Christian Weekly 天风, 32:11 (1946). Chengtu: The United Christian Publishers.
"Qiangmin de fengsu he zongjiao" 羌民的风俗和宗教 [The Customs and Religion of the Ch'iang]. Translated by Xu Songshi 徐松石译. The Christian Weekly 天风周刊, 78:10-11 (1947). Shanghai: The United Christian Publishers.
"Songs and stories of the Ch'uan Miao." Washington: Smithsonian Institution 1954, XI,336 pp. (Smithsonian Institution. Publications. 4139.)
"A Lolo story: The greed god O-li-bi-zih by Lin Kuang-tien." Translated by D.C. Graham. Journal of American Folklore. 68:175-199 (1955).
"The customs and religion of the Ch'iang (with 16 plates)." Washington, D.C.: Smithsonian Institution 1958. VII,114 pp., 16 pl. (Smithsonian Institution. Publication. 4300.)
"Folk Religion in Southwest China. (With 28 plates.)" Washington, D.C.: Smithsonian Institution 1961. Viii,246 pp. (2nd pr. 1967.) (Smithsonian Institution Publication. 4457.)
House Publications
204. Temmoku Porcelain in Szechwan Province, China; Man Vol. 38 (Nov., 1938), pp. 177-179