The Social Construction of Race: Some Observations on Illusion, Fabrication, and Choice
by Ian F. Haney Lopez
Excerpt:
By . . .”biological race,” I mean the view of race espoused by Judge Tucker, and still popular today, that there exist natural, physical divisions among humans that are hereditary, reflected in morphology, and roughly but correctly captured by terms like Black, White, and Asian (or Negroid, Caucasoid, and Mongoloid). Under this view, one’s ancestors and epidermis ineluctably determine membership in a genetically defined racial group. The connection between human physiognomy and racial status is concrete; in Judge Tucker’s words, every individual’s race has been “stampt” by nature. . . .[D]espite the prevalent belief in biological races, overwhelming evidence proves that race is not biological. Biological races like Negroid and Caucasoid simply do not exist. [A]. . . newly popular [argument] among several scholars, [is] that races are wholly illusory, whether as a biological or social concept. Under this thinking, if there is no natural link between faces and races, then no connection exists…
The notion that humankind can be divided along White, Black, and Yellow lines reveals the social rather than the scientific origin of race. The idea that there exist three races, and that these races are “Caucasoid,” “Negroid,” and “Mongoloid,” is rooted in the European imagination of the Middle Ages, which encompassed only Europe, Africa, and the Near East.. . Nevertheless, the history of science has long been the history of failed efforts to justify these social beliefs. Along the way, various minds tried to fashion practical human typologies along the following physical axes: skin color, hair texture, facial angle, jaw size, cranial capacity, brain mass, frontal lobe mass, brain surface fissures and convolutions, and even body lice. As one scholar notes, “[t]he nineteenth century was a period of exhaustive and–as it turned out–futile search for criteria to define and describe race differences.”. . . Attempts to define racial categories by physical attributes ultimately failed. By 1871, some leading intellectuals had recognized that even using the word “race” “was virtually a confession of ignorance or evil intent.” The genetic studies of the last few decades have only added more nails to the coffin of biological race. Evidence shows that those features usually coded to race, for example, stature, skin color, hair texture, and facial structure, do not correlate strongly with genetic variation. . . The rejection of race in science is now almost complete. In the end, we should embrace historian Barbara Fields’s succinct conclusion with respect to the plausibility of biological races: “Anyone who continues to believe in race as a physical attribute of individuals, despite the now commonplace disclaimers of biologists and geneticists, might as well also believe that Santa Claus, the Easter Bunny and the tooth fairy are real, and that the earth stands still while the sun moves.”
Source: Berkeley Law & Racism.org
