Freedom and equality – regardless of religion or class status – were radical new ideas when the United States was formed. At the same time, the US economy was based on the abduction and enslavement of African people, the displacement and genocide of Indigenous people, and the annexation of Mexican lands. Further, the colonizers who came were not free of their own cultural conditioning; they brought with them deeply internalized patterns of domination and submission.
The tension between the noble ideology of equality and the cruel reality of genocide, enslavement, and colonization had to be reconciled. Thomas Jefferson (who himself owned hundreds of enslaved people) and others turned to science. Jefferson suggested that there were natural differences between the races and asked scientists to find them. If science could prove that black people were naturally and inherently inferior (he saw Indigenous people as culturally deficient – a shortcoming that could be remedied), there would be no contradiction between our professed ideals and our actual practices. There were, of course, enormous economic interests in justifying enslavement and colonization. Race science was driven by these social and economic interests, which came to establish cultural norms and legal rulings that legitimized racism and the privileged status of those defined as white.
Drawing on the work of Europeans before them, American scientists began searching for the answer to the perceived inferiority of non-Anglo groups. Illustrating the power of our questions to shape the knowledge we validate, these scientists didn’t ask, “Are blacks (and others) inferior?” They asked, “Why are blacks (and others) inferior?” In less than a century, Jefferson’s suggestion of racial difference became commonly accepted scientific “fact.”
The idea of racial inferiority was created to justify unequal treatment; belief in racial inferiority is not what triggered unequal treatment. Nor was fear of difference. As Ta-Nehisi Coates states, “But race is the child of racism, not the father.” He means that first we exploited people for their resources, not according to how they looked. Exploitation came first, and then the ideology of unequal races to justify this exploitation followed. Similarly, historian Ibram Kendi, in his National Book Award-winning work Stamped from the Beginning, explains: “The beneficiaries of slavery, segregation, and mass incarceration have produced racist ideas of Black people being best suited for or deserving of the confines of slavery, segregation, or the jail cell. Consumers of these racist ideas have been led to believe there is something wrong with Black people, and not the policies that have enslaved, oppressed, and confined so many Black people.” Kendi goes on to argue that if we truly believe that all humans are equal, then disparity in condition can only be the result of systemic discrimination.
From “White Fragility: What It’s So Hard For White People To Talk About Racism” by Robin DiAngelo