Page 185 - Cultural Theory and Popular Culture an Introduction

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The ideology of racism: its historical emergence 169

the slave trade. As Peter Fryer (1984) points out, ‘Once the English slave trade, English
sugar-producing plantation slavery, and English manufacturing industry had begun to
operate as a trebly profitable interlocking system, the economic basis had been laid for
all those ancient scraps of myth and prejudice to be woven into a more or less coher-
ent racist ideology: a mythology of race’ (134). In other words, racism first emerges as
a defensive ideology, promulgated in order to defend the economic profits of slavery
and the slave trade.
A key figure in the development of the ideology of racism is the planter and judge
Edward Long. In his book History of Jamaica (1774) he popularized the idea that black
people are inferior to white people, thus suggesting that slavery and the slave trade
were perfectly acceptable institutions. His starting position is the assertion that there is
an absolute racial division between black and white people:

I think there are extremely potent reasons for believing, that the White and the
Negroe are two distinct species. ...When we reflect on ...their dissimilarity to the
rest of mankind, must we not conclude, that they are a different species of the same
genus? ...Nor do [orang-utans] seem at all inferior in the intellectual faculties to
many of the Negroe race; with some of whom, it is credible that they have the most
intimate connection and consanguinity. The amorous intercourse between them
may be frequent . . . and it is certain, that both races agree perfectly well in lascivi-
ousness of disposition (quoted in Fryer 1984, 158–9).

Charles White, writing in 1795 made similar claims, ‘The white European ...being
most removed from brute creation, may, on that account, be considered as the most
beautiful of the human race. No one will doubt his superiority in intellectual powers;
and I believe it will be found that his capacity is naturally superior also to that of every
other man’ (168).
Edward Long’s own racism is clearly underpinned by sexual anxieties. In a pamphlet
published in 1772, in which racism is mixed with his contempt for working-class
women, he claims that

[t]he lower class of women in England, are remarkably fond of the blacks, for
reasons too brutal to mention; they would connect themselves with horses and
asses if the law permitted them. By these ladies they generally have a numerous
brood. Thus, in the course of a few generations more, the English blood will
become so contaminated with this mixture, and from the chances, the ups and
downs of life, this alloy may spread extensively, as even to reach the middle,
and then the higher orders of the people, till the whole nation resembles the
Portuguese and Moriscos in complexion of skin and baseness of mind (157).

Similarly, in Considerations on the Negroe Cause (1772), Samuel Estwick argued that
black people should be prevented from entering the country in order to ‘preserve the
race of Britons from stain and contamination’ (156). Philip Thicknesse, writing in
1778, makes similar points: