Slavery and Eugenics: Part 2

In my last post about slavery and eugenics, I used the logic of human biodiversity advocates (HBDers) in order to come to the opposite conclusion about the most probable expected results.

The alternate premise I used for the HBD-style logic was that of how for most of US history defiant blacks were more often imprisoned, killed or otherwise removed from the breeding pool. Hence, defiance-related genetics would have been severely lessened in the African-American population. As I concluded in that post, if the HBD theory is applicable to how genetics and society actually interact in terms of human behavior, American blacks should be the least defiant (and so most submissive, obedient, rule-following, law-abiding, non-violent, non-criminal, etc) demographic among all Americans. My point was that this is the opposite of the conclusions of HBD theory, at least as presented by the typical HBDer.

There is another argument that HBDers (and race realists) often present. I wish to turn it on its head as well.

This other argument is that blacks are so aggressive and criminal because generations of black women were raped by aggressive and criminal white men. So, the premise is that the white genetics that American blacks possess (on average 20% with 1/10 having +50%) is disproportionately the worst possible white genetics. Let me reverse this premise by pointing out that many of the white men impregnating black women throughout history have been white men with power (slaveholders or friends of slaveholders, employers, etc). So, actually the white genetics would quite likely be disproportionately from whites who were the most successful, often from Southern aristocracy or other elites (e.g., Thomas Jefferson).

I began thinking about this second line of thought because another book I’m reading: Black Like Me by John Howard Griffin. Here is the relevant passage (The Definitive Griffin Estate Edition, Kindle Locations 1906-1928):

He told me how all of the white men in the region craved colored girls. He said he hired a lot of them both for housework and in his business. “And I guarantee you, I’ve had it in every one of them before they ever got on the payroll.” A pause. Silence above humming tires on the hot-top road. “What do you think of that?”

“Surely some refuse,” I suggested cautiously.
“Not if they want to eat – or feed their kids,” he snorted. “If they don’t put out, they don’t get the job.”
I looked out the window to tall pine trees rising on either side of the highway. Their turpentine odor mingled with the soaped smells of the man’s khaki hunting clothes.
“You think that’s pretty terrible, don’t you?” he asked.
I knew I should grin and say, “Why no – it’s just nature,” or some other disarming remark to avoid provoking him.
“Don’t you?” he insisted pleasantly.
“I guess I do.”
“Why hell – everybody does it. Don’t you know that?”
“No, sir.”
“Well, they sure as hell do. We figure we’re doing you people a favor to get some white blood in your kids.”

I wondered what moral and ethical difference there was between this sort of rape by coercion that threatened to starve a person, and rape by coercion that threatened to knife or shoot a person. Newspapers play up as sensational every attempt by a Negro to rape a white woman. Yet this white rape of Negro women is apparently a different matter. But it is rape nonetheless, and practiced on a scale that dwarfs the Negro’s defaults.

The grotesque hypocrisy slapped me as it does all Negroes. It is worth remembering when the white man talks of the Negro’s lack of sexual morality, or when he speaks with horror about mongrelization and with fervor about racial purity. Mongrelization is already a widespread reality in the South – it has been exclusively the white man’s contribution to the Southern Way of Life. His vast concern for “racial purity” obviously does not extend to all races.

(Later I encountered many whites who freely admitted the same practices my companion described. In fairness, however, other Southern whites roundly condemned it and claimed it was not as typical as my informants suggested. None denied that it was widespread.)

Now combine several centuries of decreasing defiance-related genetics with several centuries of superior white genetics. What we’d expect is, according to mainstream American standards, a superior African-American population (whether or not you want to conjecture this constitutes a separate breed of human). African-Americans should share more of the genetics of these upper class whites which, as HBDers argue, would include a stronger genetic predisposition toward higher IQ and such.

However, HBDers argue that the average lower IQ and higher criminalization rates of blacks is primarily genetic. But what is the basis of the HBD argument? Why doesn’t generation after generation of infusing supposed superior white genetics lead to an above average black population on various measures? Maybe because it isn’t primarily about genetics.

In reality, American blacks don’t seem all that different than any other group of people when all other confounding factors are controlled for. The only main difference is the racism/racial-bias with which they are treated.

Whites Understanding Whites

I’ve been struggling with negativity lately. It’s partly just the campaign season that had forced it to the surface. There is negativity in the media and I see it in other people in my life. I’m good at noticing negativity because I have a strong streak of it myself.

I have the dual problem of not being able to deal well with negativity and not being able to resist being drawn into negativity. I see so many problems in the world. I find myself judging people for being judgmental, criticzing people for being critical, etc. I’m overly sensitive and too often hypocritical.

My oversensitivity isn’t all bad. It’s also what helps me feel empathy and compassion. It is what helps me gain insight and understanding. Even my hypocrisy usually leads me back to self-awareness, eventually.

I was contemplating the failings of humanity mostly for reasons of my personal life. But at the same time other things were tumbling around in my skull.

I came across data about pollution causing a large percentage of deaths worldwide, a good example of unnecessary suffering. I was reminded of James Gilligan’s book about a particular cause of particular social problems, a good example of the type of understanding we need more of. Yesterday, I heard a public radio show about John Howard Griffin who sounded like an interesting guy, a good example of how compassion and lack thereof plays out in the real world.

I’ve already discussed the first two in recent posts. The third one I haven’t written about before and so I’ll explain a bit of why it interested me.

John Howard Griffin was a journalist and author. An accident in the army left him blind for 11 years before regaining his eyesight. During that time, he came to the realization that he couldn’t tell the color of someone’s skin just by listening to their voice as people from the same place have the same accent, no matter their race. Around this time, he wrote for a publication with a black readership and in talking to blacks he was told the only way to understand the black experience was to be black. So, he decided to do just that. After having a doctor darken his skin and shaving his head, he hitch-hiked across the Deep South and journalled about it which became the book Black Like Me.

He had some interesting observations and insights. He was surprised that people assumed he was black simply because his skin was dark, ignoring his ‘white’ features. He noticed that black people had a diversity of racial features as most American blacks are of mixed race. He also had the typical observations about prejudice. For example, it didn’t matter that he was well educated and had many practical skills. No one wanted to give him a job, besides the most menial of labor.

What stood out to me more than anything was his experiences of hitch-hiking. Mostly lone white males would pick him up and they would ask him about his sex life for they assumed all blacks were sexually uninhibited like animals. He was so offended by this kind of racism that he would confront these white guys. They usually made him get out of the car, but he at times felt threatened. One particular incident brought home an insight about racism. He looked into the eyes of one threatening white guy and he knew that it would be impossible to elicit empathy from such a person. What frightened him wasn’t that his life was in danger. Rather, he was frightened by how low human nature could fall. Racism didn’t just dehumanize blacks. It dehumanized the racist as well for their humanity was lost.

Anyway, I appreciated how Griffin felt compassion for both the victim and victimizer of racism. He didn’t just want to judge the racist and portray the ugliness of racism. He wanted to understand. That is the type of compassion I strive for.

The other aspect of Griffin’s experiment is that it wasn’t done as an outsider. He wasn’t a Northerner travelling down to the foreign land of the Deep South. He was born and raised a Southerner and was a white man. So, in this basic sense, he was trying to understand his own people.

This reminds me of two other authors. Joe Bageant wrote Deer Hunting with Jesus in which he explores the culture and history of his own people, Appalachian Scotch-Irish Evangelicals. I read that book a while ago and started another book by him, Rainbow Pie. The second author is Joan Walsh. In What’s the Matter with White People?, she explores her own people, New York Irish Catholics. I’m in the middle of reading her book right now and am appreciating the insights.

Along with Griffin, what is offered is three different inside views of white people. Each of these authors is sympathetic in  a very personal sense, although I’m less sure about Griffin as I haven’t read his book. The other two are definitely in the same category. Certainly, all three authors present the leftist trying to understand the conservatives around them (Bageant a Marxist, Walsh a liberal, and Griffin a lifelong Democrat).

As a Midwestern mixed ethnicity white (on the left side of the political spectrum), I appreciate getting a glimpse of how America looks from the perspective of other groups of white people, and the differences are large. In my blog, I have been presenting my own version of this type of book. I want to understand what makes my own family tick, my Republican parents and my Hoosier extended family on my mom’s side. I also want to understand the world I find myself in general. 

It’s easy to judge. The challenge is always in the seeking for genuine understanding.