Abstract
One of the paradoxes of European racism is that its language seems to be centred on, or engrossed with, the negative characteristics of the Other, blacks (libidinous, dirty, lazy…) or Jews (grasping, parasitical, cunning…), whereas the reverse side of the coin, the construction of European ‘whiteness’, is strangely absent. The overwhelming concern with the moral and physical features of the Other means that the European is occluded; within most texts white identity and its essential characteristics are implicit, taken for granted, and thus become the unspoken norm, the measuring stick, from which all other racial groups deviate. The invisibility of whiteness, its unstated nature, derives from the fact that in Western culture, through language and representation, whites have an almost universal and central role as the standard of biological and aesthetic excellence. Few Christians take conscious note, let alone realize the significance, of the fact that the predominant Western image of Jesus Christ, a Jewish Palestinian, is of a blue-eyed Aryan, with long, fair tresses. It is only in recent years that scholars have begun to explore more systematically the historical and psychological processes through which ‘white’ identity has been constructed. This ‘self-reflection’ by white Europeans is central to an understanding of how racism has historically functioned: as Richard Dyer comments: ‘As long as race is something only applied to non-white peoples, as long as white people are not racially seen and named, they/we function as a human norm. Other people are raced, we are just people.’1
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Notes
Richard Dyer, White (London: Routledge, 1997), p. 1.
Robin Cohen, Frontiers of Identity: The British and the Others (London: Longman, 1994), p. 1.
W. H. Schneider, Quality and Quantity: The Quest for Biological Regeneration in Twentieth Century France (Cambridge: Cambridge University Press, 1990), p. 237.
Daniel Pick, Faces of Degeneration: A European Disorder, c.1848–c.1918 (Cambridge: Cambridge University Press, 1993), p. 24.
Quoted in Geoffrey R. Searle, Eugenics and Politics in Britain, 1900–1914 (Leyden: Noordhoff International Publishing, 1976), p. 36.
Gareth Stedman Jones, Outcast London: A Study in the Relationship between Classes in Victorian Society (Harmondsworth: Penguin Edition, 1976), pp. 224–5.
Louis Chevalier, Labouring Classes and Dangerous Classes in Paris During the First Half of the Nineteenth Century (London: Routledge and Kegan Paul, 1973).
Daniel Gasman, The Scientific Origins of National Socialism: Social Darwinism in Ernst Haeckel and the German Monist League (London: Macdonald, 1971), p. 40.
Bernard Semmel, Imperialism and Social Reform: English Social-Imperial Thought 1895–1914 (New York: Anchor Books, 1968), p. 41.
Anna Davin, ‘Imperialism and Motherhood’, in History Workshop, vol. 5 (1978), p. 20.
Thomas F. Glick (ed.), The Comparative Reception of Darwinism (Austin: University of Texas Press, 1974), p. 337.
Michel Foucault, The History of Sexuality. Volume One. An Introduction (London: Penguin Edition 1990), see, especially, Part 5.
Clive Ponting, Churchill (London: Sinclair Stevens, 1994), pp. 100–4.
Daniel Kevles, In the Name of Eugenics: Genetics and the Uses of Human Heredity (Berkeley: University of California Press, 1985), p. 57.
Enrique Ucelay Da Cal, ‘The Influence of Animal Breeding on Political Racism’, in History of European Ideas, vol. 15. nos 4–6 (1992), pp. 717–5.
Mike Hawkins, Social Darwinism in European and American Thought, 1860–1945: Nature as Model and Nature as Threat (Cambridge: Cambridge University Press, 1997), p. 199.
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© 2001 Neil MacMaster
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MacMaster, N. (2001). The White Race: Degeneration and Eugenics. In: Racism in Europe 1870–2000. European Culture and Society. Palgrave, London. https://doi.org/10.1007/978-1-4039-4033-9_2
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DOI: https://doi.org/10.1007/978-1-4039-4033-9_2
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