FUTURE OF NATIVK RACES OF S. RHODESIA. 



139 



ence between an Andaman Islander and a product of France of 

 the twentieth century. Cne of the protagonists of this school 

 is Jean Finot. He submits the system of skull measurement 

 to a careful cross-examination, and finds that all the talk of 

 dolichocephaly and brachycephaly is so much moonshine. He 

 finds similar' failure in all anthropometrical systems du'ected 

 towards discovering race differences. His examination of psychic 

 differences is not so acute, but gives, in his hands, similar results. 

 I cannot go the whole way with either school. Few, I 

 imagine, will find it necessary to express their disagreement with 

 the°American who proved that a negro was not a human benig 

 at all in the following way : — 



God made man in Hi.s own image; 



Everyone knew God was not a negro; 



Therefore a negro could not be in the image of God: 



Therefore he was not a man. 



I have — -everyone has — known so many instances of family 

 heredity, some little peculiarity coming out in father, son, and 

 grandson, or, more noticeably still, skipping one generation, thaL 

 I cannot believe that racial heredity counts for nothing. I cannot 

 accept the dictum that environment or social heredity is every- 

 thing. 



I am inclined to feel for a blend of the two schools. If I 

 might be permitted the simile I should liken the Eacial Heredity 

 to a stake driven into the ground, and Environment to the chain 

 by which we are joined to the stake, and within the range of 

 which we may roam. The stake is driven into the ground at 

 different spots for different races, but never ve^y far apart, say a 

 few feet the limit of the variation. The chain is of varying lengths, 

 from ten feet to several hundreds of feet. The point of the simile 

 is this — that by virtue of mere heredity the various races of man- 

 kind are not far apart, but by virtue of the environment, repre 

 sented by the greatly varying lengths of chain, vast differences 

 result. 



To carry my simile a step further, I should like to suppose 

 a different set of stakes and chains for the physical, intellectual, 

 and moral attributes of the various races. 



With great diffidence I offer this as a possible explanation 

 of the extremely diverse results achieved by advocates of Eacial 

 Heredity, and Environment, or Social Heredity. I believe if the 

 essential separateness of the physical, intellectual, and moral 

 attributes were accentuated and understood, and the varying 

 degrees of influence exercised in each sphere by Racial Heredity 

 and Environment, or Social Heredity, studied with this separate- 

 ness in view, we should be very much nearer to a true science 

 of ethnology, psycho-anthropology, and anthropo-sociology. 



I shall accept my metaphor as giving a working hypothesis 

 for the consideration of the future of the native races of this 

 country. 



To apply the theory to the matter in hand is the next 

 consideration. 



As far as the physical attributes are concerned, everyone will 

 agree that physically the Bantu peoples are persistent. There 

 is no expectation of their dying out, nor of their rate of increase 



