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UNESCO has published several statements about issues of race. [1]
The statements include: [2] : Foreword
Other statements include the Declaration on the Elimination of All Forms of Racial Discrimination (1963), the "Declaration on Race and Racial Prejudice" (1978) and the "Declaration of Principles on Tolerance" (1995).
Statement on race is the first statement on race issued by UNESCO. It was issued on 18 July 1950 [3] : 5 following World War II and Nazi racism, to clarify what was scientifically known about race, and as a moral condemnation of racism. [3] : 1
It was drafted by Ernest Beaglehole, psychologist and ethnologist; Juan Comas, anthropologist; Luiz de Aguiar Costa Pinto, sociologist; Franklin Frazier, sociologist specialised in race relations studies; Morris Ginsberg, founding chairperson of the British Sociological Association; Humayun Kabir, writer, philosopher, and twice Education Minister of India; Claude Lévi-Strauss, one of the founders of ethnology and leading theorist of structural anthropology; and Ashley Montagu, anthropologist and author of The Elephant Man: A Study in Human Dignity , who was the rapporteur.
The text was then revised by Ashley Montagu following criticisms submitted by Hadley Cantril; Edwin Conklin; Gunnar Dahlberg; Theodosius Dobzhansky, author of Genetics and the Origin of Species (1937); L. C. Dunn; Donald J. Hager, professor of anthropology and sociology at the University of Princeton; Julian Huxley, first director of UNESCO and one of the many key contributors to modern evolutionary synthesis; Otto Klineberg; Wilbert Moore; H. J. Muller; Gunnar Myrdal, author of An American Dilemma: The Negro Problem and Modern Democracy (1944); Joseph Needham, a biochemist specialist of Chinese science; and geneticist Curt Stern.
The statement was criticized on several grounds and a revised statement was published in 1951, as well as a book detailing the criticisms in 1952. Further statements were published in 1964, 1967, and 1978.
UNESCO would start a campaign to spread the results of the report to a "vast public" such as by publishing pamphlets.[ citation needed ] It described Brazil as having an "exemplary situation" regarding race relations and that research should be undertaken in order to understand the causes of this "harmony".[ citation needed ]
This section needs additional citations for verification .(January 2014) |
The introduction states that it was inevitable that UNESCO should take a position in the controversy. The preamble to the UNESCO constitution states that it should combat racism. The constitution itself stated that "The great and terrible war that has now ended was a war made possible by the denial of the democratic principles of the dignity, equality and mutual respect of men, and by the propagation, in their place, through ignorance and prejudice, of the doctrine of the inequality of men and races." [3] : 1
A 1948 UN Social and Economic Council resolution called upon UNESCO to consider the timeliness "of proposing and recommending the general adoption of a programme of dissemination of scientific facts designed to bring about the disappearance of that which is commonly called race prejudice." In 1949, the General Conference of UNESCO adopted three resolutions which committed it to "study and collect scientific materials concerning questions of race", "to give wide diffusion to the scientific material collected", and "to prepare an education campaign based on this information." [3] : 1
Furthermore, in doing this
UNESCO took up again, after a lapse of fifteen years, a project which the International Institute for Intellectual Co-operation has wished to carry through but which it had to abandon in deference to the appeasement policy of the pre-war period. The race question had become one of the pivots of Nazi ideology and policy. Masaryk and Beneš took the initiative of calling for a conference to re-establish in the minds and consciences of men everywhere the truth about race... But they were not given such an opportunity. Nazi propaganda was able to continue its baleful work unopposed by the authority of an international organisation.
[3] : 2
The introduction stated "Knowledge of the truth does not always help change emotional attitudes that draw their real strength from the subconscious or from factors beside the real issue." But it could "however, prevent rationalizations of reprehensive acts or behaviour prompted by feelings that men will not easily avow openly."
UNESCO made a moral statement:
Concern for human dignity demands that all citizens be equal before the law, and that they share equally in the advantages assured them by the law, no matter what their physical or intellectual differences may be. The law sees in each person only a human being who has the right to the same consideration and to equal respect. The conscience of all mankind demand that this be true for all the peoples of the earth. It matters little, therefore, whether the diversity of men's gift be the result of biological or cultural factors.
The statement argued that there was no evidence for intellectual or personality differences.[ citation needed ]
The statement did not reject the idea of a biological basis to racial categories. It defined the concept of race in terms of a population defined by certain anatomical and physiological characteristics diverging from other populations; it gives as examples the Caucasian, Mongoloid, and Negroid races. [3] : 6 [1] However, the statement argued that "National, religious, geographic, linguistic and cultural groups do not necessarily coincide with racial groups: and the cultural traits of such groups have no demonstrated genetic connection with racial traits. Because serious errors of this kind are habitually committed when the term 'race' is used in popular parlance, it would be better when speaking of human races to drop the term 'race' altogether and speak of ethnic groups." [3] : 6
Despite the introduction to the 1950 statement declaring "The competence and objectivity of the scientists who signed the document in its final form cannot be questioned", [3] : Introduction the first version of the statement was heavily criticized.
L.C. Dunn, the rapporteur for the 1951 statement, explained the controversy as "At the first discussion on the problem of race, it was chiefly sociologists who gave their opinions and framed the 'Statement on Race'. That statement had a good effect, but it did not carry the authority of just those groups within whose special province fall the biological problems of race, namely the physical anthropologists and geneticists. Secondly, the first statement did not, in all its details, carry conviction of these groups and, because of this, it was not supported by many authorities in these two fields. In general, the chief conclusions of the first statement were sustained, but with differences in emphasis and with some important omissions." [2] : 36
The 1951 statement declared that Homo sapiens is one species. [2] : 38
The authors of the 1951 statement "agreed to reserve race as the word to be used" for "groups of mankind possessing well-developed and primarily heritable physical differences from other groups." [2] : 38
"The concept of race is unanimously regarded by anthropologists as a classificatory device providing a zoological frame within which the various groups of mankind may be arranged and by means of which studies of evolutionary processes can be facilitated. In its anthropological sense, the word 'race' should be reserved for groups of mankind possessing well-developed and primarily heritable physical differences from other groups." [2] : 38 These differences have been caused in part by partial isolation preventing intermingling, geography an important explanation for the major races, often cultural for the minor races. National, religious, geographical, linguistic and cultural groups do not necessarily coincide with racial groups. [2] : 39
The statement declared "There is no evidence for the existence of so-called 'pure races'" and "no biological justification for prohibiting inter- marriage between persons of different races." [2] : 42
This section needs additional citations for verification .(January 2014) |
In 1952, UNESCO published a follow-up book, The Race Concept: Results of an Inquiry, containing the 1951 statement, followed by comments and criticisms from many of the scientists engaged in the drafting and review of the text. [4]
Four scientists are listed as "frankly opposed" to the statement as a whole: C. D. Darlington, Ronald Fisher, Giuseppe E. Genna of the University of Florence, and Carleton S. Coon. Among these, English statistician and biologist Fisher insisted on racial differences, arguing that evidence and everyday experience showed that human groups differ profoundly "in their innate capacity for intellectual and emotional development" and concluded that the "practical international problem is that of learning to share the resources of this planet amicably with persons of materially different nature", and that "this problem is being obscured by entirely well-intentioned efforts to minimize the real differences that exist." [4] : 27 [4] : 26
The book stated that "When intelligence tests, even non-verbal, are made on a group of non-literate people, their scores are usually lower than those of more civilised people" but concluded that "Available scientific knowledge provides no basis for believing that the groups of mankind differ in their innate capacity for intellectual and emotional development."
According to Michael Banton, "The 1950 statement appeared to assume that once the erroneous nature of racist doctrines had been exposed, the structure of racial prejudice and discrimination would collapse. The eminent scholars who composed the document did not consider explicitly the other sources of racial hostility." Therefore, in 1967 a fourth panel of experts was assembled for one week to discuss social, ethical and philosophical aspects of race. [1]
In 1978, the Declaration on Race and Racial Prejudice was adopted by the General Conference of UNESCO, a political body consisting of representatives of member states. [1] This declaration stated that "All peoples of the world possess equal faculties for attaining the highest level in intellectual, technical, social, economic, cultural and political development" and "The differences between the achievements of the different peoples are entirely attributable to geographical, historical, political, economic, social and cultural factors." It also argued for implementing a number of policies in order to combat racism and inequalities, and stated that "Population groups of foreign origin, particularly migrant workers and their families who contribute to the development of the host country, should benefit from appropriate measures designed to afford them security and respect for their dignity and cultural values and to facilitate their adaptation to the host environment and their professional advancement with a view to their subsequent reintegration in their country of origin and their contribution to its development; steps should be taken to make it possible for their children to be taught their mother tongue." [5]
A draft of the statement was prepared by the Director-General and "eminent specialists in human rights". It was discussed at a meeting by government representatives from over 100 member states. It was recommended that the representatives should include among them "social scientists and other persons particularly qualified to in the social, political, economic, cultural, and scientific aspects of the problem". A number of non-governmental and inter-governmental organizations sent observers. A final text of was adopted by the meeting of government representatives "by consensus, without opposition or vote" and later by the UNESCO General Conference, Twentieth Session. [6]
In 1995, UNESCO published a Declaration of Principles on Tolerance [7] to add to its dialogue about racial equality with recommendations for tolerant treatment of persons with varied racial and cultural backgrounds. It stated "Tolerance is respect, acceptance and appreciation of the rich diversity of our world's cultures, our forms of expression and ways of being human. It is fostered by knowledge, openness, communication, and freedom of thought, conscience and belief. Tolerance is harmony in difference. It is not only a moral duty, it is also a political and legal requirement. Tolerance, the virtue that makes peace possible, contributes to the replacement of the culture of war by a culture of peace."
The 1950 UNESCO statement contributed to the 1954 U.S. Supreme Court desegregation decision in Brown v. Board of Education of Topeka . [8]
Racism is discrimination and prejudice against people based on their race or ethnicity. Racism can be present in social actions, practices, or political systems that support the expression of prejudice or aversion in discriminatory practices. The ideology underlying racist practices often assumes that humans can be subdivided into distinct groups that are different in their social behavior and innate capacities and that can be ranked as inferior or superior. Racist ideology can become manifest in many aspects of social life. Associated social actions may include nativism, xenophobia, otherness, segregation, hierarchical ranking, supremacism, and related social phenomena.
Race is a categorization of humans based on shared physical or social qualities into groups generally viewed as distinct within a given society. The term came into common usage during the 16th century, when it was used to refer to groups of various kinds, including those characterized by close kinship relations. By the 17th century, the term began to refer to physical (phenotypical) traits, and then later to national affiliations. Modern science regards race as a social construct, an identity which is assigned based on rules made by society. While partly based on physical similarities within groups, race does not have an inherent physical or biological meaning. The concept of race is foundational to racism, the belief that humans can be divided based on the superiority of one race over another.
Carleton Stevens Coon was an American anthropologist. A professor of anthropology at the University of Pennsylvania, lecturer and professor at Harvard University, he was president of the American Association of Physical Anthropologists. Coon's theories on race were widely disputed in his lifetime and are considered pseudoscientific in modern anthropology.
The World Conference Against Racism (WCAR) is a series of international events organized by UNESCO to promote struggle against racism ideologies and behaviours. Five conferences have been held so far, in 1978, 1983, 2001, 2009 and 2021. Founded after World War II and the Holocaust as a dependent body of the United Nations, UNESCO started as soon as it was created to promote scientific studies concerning ethnic groups and their diffusion in public opinion to dispel pseudo-scientific rationalizations of racism. One of its first published works was The Race Question in 1950, signed by various internationally renowned scholars.
Australo-Melanesians is an outdated historical grouping of various people indigenous to Melanesia and Australia. Controversially, some groups found in parts of Southeast Asia and South Asia were also sometimes included.
The concept of race as a categorization of anatomically modern humans has an extensive history in Europe and the Americas. The contemporary word race itself is modern; historically it was used in the sense of "nation, ethnic group" during the 16th to 19th centuries. Race acquired its modern meaning in the field of physical anthropology through scientific racism starting in the 19th century. With the rise of modern genetics, the concept of distinct human races in a biological sense has become obsolete. In 2019, the American Association of Biological Anthropologists stated: "The belief in 'races' as natural aspects of human biology, and the structures of inequality (racism) that emerge from such beliefs, are among the most damaging elements in the human experience both today and in the past."
The Caucasian race is an obsolete racial classification of humans based on a now-disproven theory of biological race. The Caucasian race was historically regarded as a biological taxon which, depending on which of the historical race classifications was being used, usually included ancient and modern populations from all or parts of Europe, Western Asia, Central Asia, South Asia, North Africa, and the Horn of Africa.
Scientific racism, sometimes termed biological racism, is the pseudoscientific belief that the human species can be subdivided into biologically distinct taxa called "races", and that empirical evidence exists to support or justify racism, racial inferiority, or racial superiority. Before the mid-20th century, scientific racism was accepted throughout the scientific community, but it is no longer considered scientific. The division of humankind into biologically separate groups, along with the assignment of particular physical and mental characteristics to these groups through constructing and applying corresponding explanatory models, is referred to as racialism, race realism, or race science by those who support these ideas. Modern scientific consensus rejects this view as being irreconcilable with modern genetic research.
Montague Francis Ashley-Montagu was a British-American anthropologist who popularized the study of topics such as race and gender and their relation to politics and development. He was the rapporteur, in 1950, for the UNESCO "statement on race".
The Nordic race is an obsolete racial concept which originated in 19th-century anthropology. It was once considered a race or one of the putative sub-races into which some late-19th to mid-20th century anthropologists divided the Caucasian race, claiming that its ancestral homelands were Northwestern and Northern Europe, particularly to populations such as Anglo-Saxons, Germanic peoples, Balts, Baltic Finns, Northern French, and certain Celts and Slavs. The supposed physical traits of the Nordics included light eyes, light skin, tall stature, and dolichocephalic skull; their psychological traits were deemed to be truthfulness, equitability, a competitive spirit, naivete, reservedness, and individualism. In the early 20th century, the belief that the Nordic race constituted the superior branch of the Caucasian race gave rise to the ideology of Nordicism.
Mankind Quarterly is a journal that has been described as a "cornerstone of the scientific racism establishment", a "white supremacist journal", and "a pseudo-scholarly outlet for promoting racial inequality". It covers physical and cultural anthropology, including human evolution, intelligence, ethnography, linguistics, mythology, archaeology, and biology. It is published by the Ulster Institute for Social Research, which was presided over by Richard Lynn until his death in 2023.
The Armenoid race was a supposed sub-race in the context of a now-outdated model of dividing humanity into different races which was developed originally by Europeans in support of colonialism. The Armenoid race was variously described as a "sub-race" of the "Aryan race" or the "Caucasian race".
Social interpretations of race regard the common categorizations of people into different races. Race is often culturally understood to be rigid categories in which people can be classified based on biological markers or physical traits such as skin colour or facial features. This rigid definition of race is no longer accepted by scientific communities. Instead, the concept of 'race' is viewed as a social construct. This means, in simple terms, that it is a human invention and not a biological fact. The concept of 'race' has developed over time in order to accommodate different societies' needs of organising themselves as separate from the 'other'. The 'other' was usually viewed as inferior and, as such, was assigned worse qualities. Our current idea of race was developed primarily during the Enlightenment, in which scientists attempted to define racial boundaries, but their cultural biases ultimately impacted their findings and reproduced the prejudices that still exist in our society today.
The American Association of Biological Anthropologists (AABA) is an international group based in the United States which affirms itself as a professional society of biological anthropologists. The organization publishes the American Journal of Biological Anthropology, a peer-reviewed science journal. It was formerly the American Association of Physical Anthropologists (AAPA), but changed its name after a series of votes between 2018 and 2020.
Mongoloid is an obsolete racial grouping of various peoples indigenous to large parts of Asia, the Americas, and some regions in Europe and Oceania. The term is derived from a now-disproven theory of biological race. In the past, other terms such as "Mongolian race", "yellow", "Asiatic" and "Oriental" have been used as synonyms.
Negroid is an obsolete racial grouping of various people indigenous to Africa south of the area which stretched from the southern Sahara desert in the west to the African Great Lakes in the southeast, but also to isolated parts of South and Southeast Asia (Negritos). The term is derived from now-disproven conceptions of race as a biological category.
The history of the race and intelligence controversy concerns the historical development of a debate about possible explanations of group differences encountered in the study of race and intelligence. Since the beginning of IQ testing around the time of World War I, there have been observed differences between the average scores of different population groups, and there have been debates over whether this is mainly due to environmental and cultural factors, or mainly due to some as yet undiscovered genetic factor, or whether such a dichotomy between environmental and genetic factors is the appropriate framing of the debate. Today, the scientific consensus is that genetics does not explain differences in IQ test performance between racial groups.
Anti-racism encompasses a range of ideas and political actions which are meant to counter racial prejudice, systemic racism, and the oppression of specific racial groups. Anti-racism is usually structured around conscious efforts and deliberate actions which are intended to create equal opportunities for all people on both an individual and a systemic level. As a philosophy, it can be engaged in by the acknowledgment of personal privileges, confronting acts as well as systems of racial discrimination and/or working to change personal racial biases. Major contemporary anti-racism efforts include the Black Lives Matter (BLM) movement and workplace anti-racism.
Cultural racism, sometimes called neo-racism, new racism, postmodern racism, or differentialist racism, is a concept that has been applied to prejudices and discrimination based on cultural differences between ethnic or racial groups. This includes the idea that some cultures are superior to others or in more extreme cases that various cultures are fundamentally incompatible and should not co-exist in the same society or state. In this it differs from biological or scientific racism, which refers to prejudices and discrimination rooted in perceived biological differences between ethnic or racial groups.
The Jena Declaration is a scientific statement that questions and refutes the concept of human "races in a biological sense". It was published in September 2019 at the 112th Annual Meeting of the German Zoological Society in Jena. The statement was written by leading scientists from the fields of evolutionary research, genetics and zoology, and was instrumental in influencing the legislative amendment to remove the term "Rasse" from the German constitution. With this statement, the Institute for Zoology and Evolutionary Research at Friedrich Schiller University Jena explicitly distances itself from its 20th century predecessors, especially from the controversial scholar and evolutionary biologist Ernst Haeckel, who was closely associated with the University of Jena and whose ideas of racism and eugenics are today considered scientifically untenable and morally reprehensible.
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