“Until lions have historians, hunters will be heroes.” — Kenyan Proverb 

The latest flack around Barak Obama’s spritual leader, his middle name, his religeous affiliation, his passport and other sundry take on his worthyness to be the front runner in the next election, has garnered quite a few opinions from both the knowledgable and ignorant. With the spector of Anti-African sentiment pervading the Democratic elections, we once again observe the same old knee-jerk reaction by those who feel that we are inferior to the members of the ruling class in America Inc.



 In 1837 the painter and theorist Jacques Nicolas Paillot de Montabert wrote:

  1. White is the symbol of Divinity or God;
  2. Black is the symbol of the evil spirit or the demon.
  3. White is the symbol of light . . .
  4. Black is the symbol of darkness and darkness expresses all evils.
  5. White is the emblem of harmony;
  6. Black is the emblem of chaos.
  7. White signifies supreme beauty;
  8. Black ugliness.
  9. White signifies perfection;
  10. Black signifies vice.
  11. White is the symbol of innocence;
  12. Black, that of guilt, sin, and moral degradation.
  13. White, a positive color, indicates happiness;
  14. Black, a negative color, indicates misfortune.
  15. The battle between good and evil is symbolically expressed by the opposition of white and black.

The earliest known usage of the word “racism” in the English language occurred in a 1936 book by the American “fascist”, Lawrence Dennis, The Coming American Fascism. The second usage of the term in the English language is in the title of a book originally written in German in 1933 and 1934 but translated into English and first published in 1938 — Racism by Magnus Hirschfeld, translated by Eden and Cedar Paul.  

An aside: Magnus Hirschfeld (1868-1935) was a German-Jewish medical scientist whose major work was in the field of what came to be known as “sexology” — Hirschfeld was not only among the first to collect systematic information about sexuality but also was an apostle of sexual “liberation”. His major work was a study of homosexuality, but he also published many other books, monographs, and articles dealing with sex. He wrote a five-volume treatise on “sexology” as well as some 150 other works and helped write and produce five films on the subject.

 Long before the “sexual revolution” of the 1960s, Magnus Hirschfeld was crusading for the “normalization” of homosexuality and other abnormal sexual behavior. Hirschfeld was the founder of an Institute for Sexual Science in Berlin and helped organize “sexology” on an international scale. In 1922, he was physically attacked and almost killed by anti- Semites in Munich. In May, 1933, the Nazis closed down his “Institute of Sexual Science” and Hirschfeld fled to France, where he lived until his death in 1935.


The concept of Race in modern times, as a defining point of identity, has been around since before the 190o’s and it appears that the conflict between Hitler’s Germany and the Jewish culture was the catalyst for the predominance of the term racist. In fact there are three racial groupings within the Jewish community: Hebrew, mixed-breed Hebrews, and non-Hebrews.

This is an established fact within the Jewish community and in their written records, including the torah. It was considered to be a problem in Jewish society, to have other races or gentiles in ones bloodline. The bible records that within Hebrew society — race is the predominant determinant in selecting the Priestly and Levitical class in Israel. Moreover, all Israelites were to keep their genetic strain pure. Is racism wrong on its own, aside from hatred? The scriptures (torah) are clear on that point, that racism is a fact of Jewish culture. Israelites are a chosen people firstly based on race.

Definition of racism: “(1936):  1: a belief that race is the primary determinant of human traits and capacities and that racial differences produce an inherent superiority of a particular race.  2: racial prejudice or discrimination — racist”

Click here of the origin of Greek style racism: http://www.geocities.com/protoillyrian/racism.html 

To understand the true origin of race and racism however, one has to go as far back to how Christians equated the color black with evil as early as the second century. In Satan—The Early Christian Tradition, historian Jeffrey Burton Russell said the second-century Epistle of Barnabas portrayed a war between God and Satan, with clear choices. One could follow a path to heaven, while a “road of darkness, under the power of ‘the Black One,’ leads to ruin.


The equation of evil, darkness, and blackness, a source of later racial stereotypes, occurs here for the first time in Christian literature. The immediate sources of Barnabas’ use of the terms ‘black’ and ‘blackness’ are Jewish, Ebonite, and Greek. Behind these is the Mazdaist idea of the darkness of Ahriman, and behind Ahriman is the worldwide, almost universal, use of blackness as a symbol of evil.”Russell added that the Devil’s dark color represented his lack of goodness and light, and did not have a racial connection—he might be black but have European features.

Some Christians from an early period, however, did depict Satan and his demons as African or in a context that linked black skin to Satan. An influential 4th-century biography said Satan repeatedly tempted the monk St. Anthony, who was living in the Egyptian desert, and once “he appeared to Anthony like a black boy, taking a visible shape in accordance with the colour of his mind. . . . .” In a 7th-century biography of clergy in Merida, Spain, a man had a vision in which he saw “some hideous and terrifying Ethiopians, giants, most vile to behold in their darkness, so that from their restless gaze and jet-black faces he was given to understand as he saw them clearly that they were beyond doubt servants of hell.”

A similar linkage of the Devil to Africans also appeared in the “Passion of St. Perpetua and St. Felicity.”A popular medieval story, “The Voyage of St. Brendan,” said the Devil once corrupted a monk. “. . . St. Brendan witnessed the machinations of the evil one. He saw a little Ethiopian boy holding out a silver necklace and juggling with it in front of the monk,” who had stolen a necklace. Later, Brendan and other monks “see a little Ethiopian boy pop out of the culprit’s breast and cry out: ‘Man of God, why are you expelling me from the home I have lived in these past seven years? You are casting me off from my inheritance.’”

The eighth-century English historian Bede recounted a story by King Coenred of Mercia who, on his deathbed, claimed that he had been visited by “a horde of wicked spirits . . . then one, who from the blackness of his dusky face and his exalted position seemed to be their chief.”The 12th-century English historian Orderuc Vitalis claimed St. Taurin battled demons in the 3rd-century French city of Evreux. “After this Taurin entered the temple of Diana, and by the power of God commanded the devil to come forth before the people.

At the sight of him the heathen populace trembled in fear. For he appeared to them clearly as an Ethiopian, black as soot, with a flowing beard, breathing sparks of fire from his mouth.”So by the 16th century, when Martin Luther claimed that Jews chose “to look into the devil’s black, dark, lying behind, and worship his stench,” many of his readers likely pictured an African, not just a generic demon.

Christians back then just like today, turn to their scriptures to “prove” Africans, Native American, and Asians had dark skin from some divine curse. Long before that, though, they had made a connection between skin color, Satan worship, and a predisposition to immorality. Most of us tend to think of racism as something perpetrated by the Ku Klux Klan or the National Front – by some one different than us. Buzz cut or bald pate, red-necked and aggressive in their deluded notions of white superiority. That’s a very comfortable view.


The racism that does damage, that pinches African people in on all sides, is woven into the fabric of our societies. It is not the Racism of the small hardcore racist organizations which created the death African people 20 years earlier than Anglo-Saxons in Australia; that  leave us twice as likely to be unemployed in Britain; which make our income two-thirds that of Anglo-Saxons in Canada. In fact according to findings from scientists, there is no such thing as a ‘race’. People on the planet are not split up into different, racial types derived from some inaccurate shade description- White, Brown, Black or Yellow.

head-in-hands.jpg               welfare-mother.jpg                     

That is pseudo-scientific oppression the Anglo-Saxons use to persuade themselves that African people were fundamentally different. Racism is discrimination based neither on ethnic type nor geographical origin but on the level of melanin in the skin-misnomered as color. This makes it, along with sex, the most basic form of discrimination because it is so immediately visible. Racism is not the same as ‘racial prejudice’. People have always had wild ideas about other humans who looked and talked differently.

As long ago as AD70 the Roman writer Pliny the Elder was retailing weird and wonderful tales about Ethiopians with no noses and other Africans with eyes in the middle of their foreheads or mouths in their breasts. Prejudice emerges out of ignorance, and it thrived in a geographically isolated place like seventeenth-century England, which had no real contact with African people. But racial prejudice on its own shouldn’t have lasted any longer than other irrational oral traditions and should have been dispelled by more frequent contact with Africans.

It has been said by one writer that Racism which wove those prejudices into a pseudo-science, has been going strong for 200 years and is still a ruling force in a world of mass communications, where geographical isolation is now almost impossible.The Racism practiced insidiously against certain groups of people is the physical manifestation of a disease called White Supremacy, this Racism came into being and was entrenched I the social fabric in eighteenth-century Britain because it was economically useful.


The first merchants who entered the slave trade weren’t doing so because they were prejudiced against Africans – they did it to make money. But once that foundation of economic profit had been laid it became very useful to think of African people as inferior, as not altogether human. Historian Peter Fryer wrote in his book Staying Power: ‘Racism is to race prejudice as dogma is to superstition … The primary functions of race prejudice are cultural and psychological.

The primary functions of racism are economic and political.’Just as racism was born out of slavery, so it was the cornerstone of colonial expansion. Fundamental to British imperialism was the notion that it was a noble cause, that white supremacy was synonymous with human progress. And once Darwin’s ideas about evolution had been published they were seen as proof of the scientific truth of racism –The Anglo-Saxon people had evolved to the highest, even the ideal, state.

African people had to be oppressed or even destroyed for humanity to stride onward into the ever-brighter, ever-whiter future. This was also the idea that the invader settlers had about Aboriginals in the New World. Extermination was nature’s way of making room for a higher race. And it was the same idea that justified the genocide of aboriginal people in Tasmania. Charles Kingsley, revered Victorian author of Westward Ho! and The Water Babies, wrote that ‘the welfare of the Teutonic (white) race is the welfare of the world’ while ‘degenerate races’ were better off dead. ‘Prove that it is human life,’ he wrote. ‘It is beast- life.’

He was rewarded for his views by being made chaplain to Queen Victoria and professor of modern history at Cambridge.Nor was he the only White Supremist among the great British philosophers and writers – Locke, Hume and Carlyle all insisted that black people were inferior, while Dickens, Arnold, Tennyson, Ruskin and Trollope banded together to defend Governor Eyre of Jamaica. Eyre had taken revenge after a slave rebellion by killing 439 black people, flogging 600 others and burning 1000 homes. Dickens and the others claimed Eyre as the saviour of the West Indies and campaigned to get him a seat in the House of Lords.

An aside: Whenever a Jamaican replies to a query of how things are nd they respond “evry ting irie”—they are giving ode to governor Eyre, whose stamp of approval used to be that same reply.

The Anglo-Saxon people of Europe and the West benefit economically from White Supremacy and Racism, which has always been a part of economic exploitation. When Britain needed all the labour it could get to start anew after World War Two, Tory minister Enoch Powell invited thousands of African people over from the Caribbean colonies. Yet as soon as there was no longer any economic need for their labour he became the country’s most famous racist, campaigning for ‘repatriation’.

And far from being dismissed his ideas have become common currency – immigration restrictions have become so accepted that they have ceased to be a debateable issue. Repatriation of non Anglo-Saxons back whence they come is no longer just for the far Right – it is also part of the philosophy of the left in West Germany and France.Racism always becomes more harsh and virulant when they are tough economic times. You see it in declining urban areas when jobs become scarce and money tight, frustration is vented on the most available scapegoats, the African population.

Most Anglo-Saxons and dumb ass knee-grows believe that ‘the race problem’ is African people’s refusal to assimilate’ or ‘integrate’. According to this notion, African people should do all they can to fit in, accept Anglo-Saxon values and not cause the status quo any trouble. But integration with an Anglo-Saxon majority that holds all the economic and institutional power can only be on their terms. And how can an African person be expected to take on the attitudes of an Anglo-Saxon society which believes that s/he is inferior?

Liberals in the Anglo-Saxon society later introduces, ‘multiculturalism’, a belief that the way to combat racism is to acknowledge the traditions of the African community and one which offers them pride in their cultural heritage. But multiculturalism isn’t enough. If ‘race prejudice’ still existed in isolation then this kind of approach might work wonders. But stopping the attack on African people’s dignity is not going to reduce the material damage done to their lives. Only political and economic change can do that. And anti-racism is an unashamedly political cause which seeks that change.

To overcome White Supremacy and Racism it is necessary for African people to organise themselves independently of Anglo-Saxon people who often find this hard to accept. White Supremists want African to protest, but not organize for specific change. This is because the African protest can be contained, whereas change would threaten people’s power. People with power never change unless pressed to do so.  A separate black organization provide that kind of pressure.

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