Descent Of Man Racist Quotes

Unlike babies, phenomena are typically born long before humans give them names. Zurara did not call Black people a race. French poet Jacques de Brézé first used the term “race” in a 1481 hunting poem. In 1606, the same diplomat who brought the addictive tobacco plant to France formally defined race for the first time in a major European dictionary, “Race…means descent,” Jean Nicot wrote in the Trésor de la langue française. “Therefore, it is said that a man, a hors, a dog or another animal is from a good or bad race.” From the beginning, to make races was to make racial hierarchy. Gomes de Zurara grouped all those peoples from Africa into a single race for that very reason: to create hierarchy, the first racist idea. Race making is an essential ingredient in the making of racist ideas, the crust that holds the pie. Once a race has been created it must be filled in-and Zurara filled it with negative qualities that would justify Prince Henry’s evangelical mission to the world. This Black race of people was lost, living “like beasts, without any custom of reasonable beings, “ Zurara wrote. “They had no understanding of good, but only knew how to live in a bestial sloth.

The word race first appeared in Frenchman Jacques de Brézé’s 1481 poem “The Hunt,” where it referred to hunting dogs. As the term expanded to include humans over the next century, it was used primarily to identify and differentiate and animalize African people. The term did not appear in a dictionary until 1606, when French diplomat Jean Nicot included an entry for it. “Race . . . means descent,” he explained, and “it is said that a man, a horse, a dog or another animal is from good or bad race.” Thanks to this malleable concept in Western Europe, the British were free to lump the multiethnic Native Americans and the multiethnic Africans into the same racial groups. In time, Nicot’s construction became as addictive as the tobacco plant, which he introduced in France.11

The word race first appeared in Frenchman Jacques de Brézé’s 1481 poem “The Hunt,” where it referred to hunting dogs. As the term expanded to include humans over the next century, it was used primarily to identify and differentiate and animalize African people. The term did not appear in a dictionary until 1606, when French diplomat Jean Nicot included an entry for it. “Race . . . means descent,” he explained, and “it is said that a man, a horse, a dog or another animal is from good or bad race.” Thanks to this malleable concept in Western Europe, the British were free to lump the multiethnic Native Americans and the multiethnic Africans into the same racial groups. In time, Nicot’s construction became as addictive as the tobacco plant, which he introduced in France.

The absurdity of many UFO stories and of many religious visions is not a superficial logical mistake. It may be the key to their function. According to Major Murphy, the confusion in the UFO mystery may have been put there deliberately to achieve certain results. One of these results has been to keep scientists away. The other is to create the conditions for a new form of social control, a change in Man’s perception of his place in the universe. Are his theories fantastic? Before we decide, let us review a few other facts. We need to examine more closely the political connections. Paris Flammonde, in his well-documented Age of Flying Saucers, remarked that “a great many of the contactees purvey philosophies which are tinged, if not tainted, with totalitarian overtones.”1 A catalogue of contactee themes, compiled from interviews I have conducted, includes the following. Intellectual abdication. The widespread belief that human beings are incapable of solving their own problems, and that extraterrestrial intervention is imperative to save us “in spite of ourselves.” The danger in such a philosophy is that it makes its believers dependent on outside forces and discourages personal responsibility: why should we worry about the problems around us, if the Gods from Outer Space are about to solve them? Racist philosophy. The pernicious suggestion that some of us on the Earth are of extraterrestrial descent and therefore constitute a “higher race.” The dangers inherent in this belief should be obvious to anybody who hasn’t forgotten the genocides of World War II, executed on the premise that some races were somehow “purer” or better than others. (Let us note in passing that Adamski’s Venusian, the Stranger of the Canigou seen by Bordas, and many other alleged extraterrestrials were all tall Aryan types with long blond hair.) Technical impotence. The statement that the birth of civilization on this planet resulted not from the genius and ability of mankind, but from repeated assistance by higher beings. Archaeologists and anthropologists are constantly aware of the marvelous skill with which the “Ancient Engineers” (to use L. Sprague de Camp’s phrase) developed the tools of civilization on all continents. No appeal to superior powers is necessary to explain the achievements of early culture. The belief expressed by the contactees reveals a tragic lack of trust on their part in human ability. Social utopia. Fantastic economic theories, including the belief that a “world economy” can be created overnight, and that democracy should be abolished in favor of Utopian systems, usually dictatorial in their outlook.