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Old September 20th, 2011 #1
RickHolland
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Default UNESCO political statement on the race question (1950)

http://unesdoc.unesco.org/images/001...2/128291eo.pdf

1. Scientists have reached general agreements in recognizing that mankind is one : that all men belong to the same species, Homo sapiens. It is further generally agreed among scientists that all men are probably derived from the same common stock; and that such differences as exist between different groups of mankind are due to the operation of evolutionary factors of differentiation such as isolation, the drift and random fixation of the material particles which control heredity (the genes), changes in the structure of these particles, hybridization, and natural selection. In these ways groups have arisen of varying stability and degree of differentiation which have been classified in different ways for different purposes.

2. From the biological standpoint, the species Homo sapiens is made up of a number of populations, each one of which differs from the others in the frequency of one or more genes. Such genes, responsible for the hereditary differences between men, are always few when compared to the whole genetic constitution of man and to the vast number of genes common to all human beings regardless of the population to which they belong. This means that the likenesses among men are far greater than their differences.

3. A race, from the biological standpoint, may therefore be defined as one of the group of populations constituting the species Homo sapiens. These populations are capable of inter-breeding with one another but, by virtue of the isolating barriers which in the past kept them more or less separated, exhibit certain physical differences as a result of their somewhat different biological histories. These represent variations, as it were, on a common theme.

4. In short, the term " race " designates a group or population characterized by some concentrations, relative as to frequency and distribution, of hereditary particles (genes) or physical characters, which appear, fluctuate, and often disappear in the course of time by reason of geographic and or cultural isolation. The varying manifestations of these traits in different populations are perceived in different ways by each group. What is perceived is largely preconceived, so that each group arbitrarily tends to misinterpret the variability which occurs as a fundamental difference which separates that group from all others.

5. These are the scientific facts. Unfortunately, however, when most people use the term " race " they do not do so in the sense above defined. To most people, a race is any group of people whom they choose to describe as a race. Thus, many national, religious, geographic, linguistic or cultural groups have, in such loose usage, been called " race ", when obviously Americans are not a race, nor are Englishmen, nor Frenchmen, nor any other national group. Catholics, Protestants, Moslems and Jews are not races, nor are groups who speak English or any other language thereby definable as a race; people who live in Iceland or England or India are not races; nor are people who are culturally Turkish or Chinese or the like thereby describable as races.

6. 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 connexion 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.

7. Now what has the scientist to say about the groups of mankind which may be recognized at the present time ? Human races can be and have been differently classified by different anthropologists, but at the present time most anthropologists agree on classifying the greater part of present-day mankind into three major divisions, as follows
The Mongoloid Division

The Negroid Division

The Caucasoid Division
The biological processes which the classifier has here embalmed, as it were, are dynamic, not static. These divisions were not the same in the past as they are at present, and there is every reason to believe that they will change in the future.

8. Many sub-groups or ethnic groups within these divisions have been described. There is no general agreement upon their number, and in any event most ethnic groups have not yet been either studied or described by the physical anthropologists.

9. Whatever classification the anthropologist makes of man, he never includes mental characteristics as part of those classifications. It is now generally recognised that intelligence tests do not in themselves enable us to differentiate safely between what is due to innate capacity and what is the result of environmental influences, training and education. Wherever it has been possible to make allowances for differences in environmental opportunities, the tests have shown essential similarity in mental characters among all human groups. In short, given similar degrees of cultural opportunity to realize their potentialities, the average achievement of the members of each ethnic group is about the same. The scientific investigations of recent years fully support the dictum of Confucius (551-478 B.C.) " Men's natures are alike; it is their habits that carry them far apart. "

10. The scientific material available to us at present does not justify the conclusion that inherited genetic differences are a major factor in producing the differences between the cultures and cultural achievements of different peoples or groups. It does indicate, however, that the history of the cultural experience which each group has undergone is the major factor in explaining such differences. The one trait which above all others has been at a premium in the evolution of men's mental characters has been educability, plasticity. This is a trait which all human beings possess. It is indeed, a species character of Homo sapiens.

11. So far as temperament is concerned, there is no definite evidence that there exist inborn differences between human groups. There is evidence that whatever group differences of the kind there might be are greatly over-ridden by the individual differences, and by the differences springing from environmental factors.

12. As for personality and character, these may be considered raceless. In every human group a rich variety of personality and character types will be found, and there is no reason for believing that any human group is richer that any other in these respects.

13. With respect to race-mixture, the evidence points unequivocally to the fact that this has been going on from the earliest times. Indeed, one of the chief processes of raceformation and race-extinction or absorption is by means of hybridization between races or ethnic groups. Furthermore, no convincing evidence has been adduced that race-mixture of itself produces biologically bad effects. Statements that human hybrids frequently show undesirable traits, both physically and mentally, physical disharmonies and mental degeneracies, are not supported by the facts. There is, therefore, no biological justification for prohibiting intermarriage between persons of different ethnic groups.

14. The biological fact of race and the myth of "race" should be distinguished. For all practical social purposes " race " is not so much a biological phenomenon as a social myth. The myth " race " has created an enormous amount of human and social damage. In recent years it has taken a heavy toll in human lives and caused untold suffering. It still prevents the normal development of millions of human beings and deprives civilization of the effective co-operation of productive minds. The biological differences between ethnic groups should be disregarded from the standpoint of social acceptance and social action. The unity of mankind from both the biological and social viewpoints is the main thing. To recognize this and to act accordingly is the first requirement of modern man. It is but to recognize what a great biologist wrote in 1875: " As man advances in civilization, and small tribes are united into larger communities, the simplest reason would tell each individual that he ought to extend his social instincts and sympathies to all the members of the same nation, though personally unknown to him. This point being one reached, there is only an artificial barrier to prevent his sympathies extending to the men of all nations and races. " These are the words of Charles Darwin in The Descent of Man (2nd ed., 1875, pp. 187-8). And, indeed, the whole of human history shows that a cooperative spirit is not only natural to men, but more deeply rooted than any self-seeking tendencies. If this were not so we should not see the growth of integration and organization of his communities which the centuries and the millenia plainly exhibit.

15. We now have to consider the bearing of these statements on the problem of human equality. It must be asserted with the utmost emphasis that equality as an ethical principle in no way depends upon the assertion that human beings are in fact equal in endowment. Obviously individuals in all ethnic groups vary greatly among themselves in endowment. Nevertheless, the characteristics in which human groups differ from one another are often exaggerated and used as a basis for questioning the validity of equality in the ethical sense. For this purpose we have thought it worth while to set out in a formal manner what is at present scientifically established concerning individual and group differences.

(1) In matters of race, the only characteristics which anthropologists can effectively use as a basis for classifications are physical and physiological.

(2) According to present knowledge there is no proof that the groups of mankind differ in their innate mental characteristics, whether in respect of intelligence or temperament. The scientific evidence indicates that the range of mental capacities in all ethnic groups is much the same.

(3) Historical and sociological studies support the view that genetic differences are not of importance in determining the social and cultural differences between different groups of Homo sapiens, and that the social and cultural changes in different groups, have, in the main, been independent of changes in inborn constitution. Vast social changes have occurred which were not in any way connected with changes in racial type.

(4) There is no evidence that race mixture as such produces bad results from the biological point of view. The social results of race mixture whether for good or ill are to be traced to social factors.

(5) All normal human beings are capable of learning to share in a common life, to understand the nature of mutual service and reciprocity, and to respect social obligations and contracts. Such biological differences as exist between members of different ethnic groups have no relevance to problems of social and political organization, moral life and communication between human beings.
Lastly, biological studies lend support to the ethic of universal brotherhood; for man is born with drives toward co-operation, and unless these drives are satisfied, men and nations alike fall ill. Man is born a social being who can reach his fullest development only through interaction with his fellows. The denial at any point of this social bond between man and man brings with it disintegration. In this sense, every man is his brother's keeper. For every man is a piece of the continent, a part of the main, because he is involved in mankind.



The original statement was drafted at Unesco House, Paris, by the following experts

Professor Ernest Beaglehole, New Zealand

Professor Juan Comas, Mexico

Professor L. A. Costa Pinto, Brazil

Professor Franklin Frazier, United States

Professor Morris Ginsberg, United Kingdom

Dr. Humayun Kabir, India

Professor Claude Levi-Strauss, France

Professor Ashley Montagu, United States (Rapporteur).

The text was revised by Professor Ashley Montagu, after criticism submitted by Professors Hadley Cantril, E. G. Conklin, Gunnar Dahlberg, Theodosius Dobzhansky, L. C. Dunn, Donald Hager, Julian S. Huxley, Otto Klineberg, Wilbert Moore, H. J. Muller, Gunnar Myrdal, Joseph Needham, Curt Stern.
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Old September 20th, 2011 #2
notmenomore
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Originally Posted by RickHolland View Post
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Originally Posted by RickHolland View Post

1. Scientists have reached general agreements in recognizing that mankind is one : that all men belong to the same species, Homo sapiens. It is further generally agreed among scientists that all men are probably derived from the same common stock; [not so anymore] and that such differences as exist between different groups of mankind are due to the operation of evolutionary factors of differentiation such as isolation, the drift and random fixation of the material particles which control heredity (the genes), changes in the structure of these particles, [according to the latest work of the geneticists, the human genes have remained largely unchanged for millions of years.] hybridization, and natural selection. In these ways groups have arisen of varying stability and degree of differentiation which have been classified in different ways for different purposes.[that's right]

2. From the biological standpoint, the species Homo sapiens is made up of a number of populations, each one of which differs from the others in the frequency of one or more genes. Such genes, responsible for the hereditary differences between men, are always few when compared to the whole genetic constitution of man and to the vast number of genes common to all human beings regardless of the population to which they belong. This means that the likenesses among men are far greater than their differences. [It means nothing of the kind! What it does mean is that enormous differences can and do result from minute genetic variations - that a single gene can mean the difference from normality and Down's Syndrome, for example. As has been frequently noted, humans, tulips, pine trees, and salamanders have more genes in common than different.]

3. A race, from the biological standpoint, may therefore be defined as one of the group of populations constituting the species Homo sapiens. These populations are capable of inter-breeding with one another but, by virtue of the isolating barriers [those barriers weren't just physical, either] which in the past kept them more or less separated, exhibit certain physical differences as a result of their somewhat different biological histories. These represent variations, as it were, on a common theme. [...and so what??]

4. In short, the term " race " designates a group or population characterized by some concentrations, relative as to frequency and distribution, of hereditary particles (genes) or physical characters, which appear, fluctuate, and often disappear [sure, they "disappear". That's why Somalis in New Hampshire turn into blue-eyed blonds after drinking the water there for a couple generations!] in the course of time by reason of geographic and or cultural isolation. [BS] The varying manifestations of these traits in different populations are perceived in different ways by each group. What is perceived is largely preconceived,[Huh!?] so that each group arbitrarily tends to misinterpret the variability which occurs as a fundamental difference which separates that group from all others. [Utter horseshit! The "variability" doesn’t need "interpretation" for the simple reason that it exists in fact, and yes, many of those "variabilities" are in actuality "fundamental differences which (sic) separate[s] that group from all others."

5. These are the scientific facts. Unfortunately, however, when most people use the term " race " they do not do so in the sense above defined. To most people, a race is any group of people whom they choose to describe as a race. Thus, many national, religious, geographic, linguistic or cultural groups have, in such loose usage, been called " race ", when obviously Americans are not a race, nor are Englishmen, nor Frenchmen, nor any other national Protestants, Moslems and Jews are not races, nor are groups who speak English or any other language thereby definable as a race; people who live in Iceland or England or India are not races; nor are people who are culturally Turkish or Chinese or the like thereby describable as races. [And yet again, "so what?"]

6. National, religious, geographic, linguistic and cultural groups do not necessarily coincide with racial groups :[perhaps "not necessarily" but they do frequently "coincide." I wonder why that is?] and the cultural traits of such groups have no demonstrated genetic connexion with racial traits. {...ah, but they do, my man, they do] Because serious errors of this kind are habitually ["habitually"? Really?] 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. [No, dummy, it would be better still to correct the errors. And while we're at it, is this writing about "popular parlance" or about your beloved "scientific facts"? ]

7. Now what has the scientist to say about the groups of mankind which may be recognized at the present time ? Human races can be and have been differently classified by different anthropologists, but at the present time most anthropologists agree on classifying the greater part of present-day mankind into three major divisions, [I'm thinking that they now have five divisions, since they were unable to shoehorn the Australian Abos and some of the South Sea Islanders into the aforementioned "three major division".] as follows
The Mongoloid Division

The Negroid Division

The Caucasoid Division
The biological processes which the classifier has here embalmed, as it were, are dynamic, not static. These divisions were not the same in the past as they are at present, and there is every reason to believe that they will change in the future.

8. Many sub-groups or ethnic groups within these divisions have been described. There is no general agreement upon their number, and in any event most ethnic groups have not yet been either studied or described by the physical anthropologists. [Perhaps not "most", but surely "many".]

9. Whatever classification the anthropologist makes of man, he never includes mental characteristics as part of those classifications. [At least not the anthropologists who made the cut onto your syllabus!] It is now generally recognised that intelligence tests do not in themselves enable us to differentiate safely between what is due to innate capacity and what is the result of environmental influences, training and education. [Total falsehood here put forth with a straight face as "fact". As usual, the cultural Marxist ignores the multitude of twins studies and other research that clearly demonstrates - time and time and time again - that the exact opposite is the case.] Wherever it has been possible to make allowances for differences in environmental opportunities, the tests have shown essential similarity in mental characters among all human groups. In short, given similar degrees of cultural opportunity to realize their potentialities, the average achievement of the members of each ethnic group is about the same. [Enjoy the Marxist three-card Monte being played here: does "among" connote "within" or does it connote "between"? ...and don't miss the fact that in this very sentence Bozo gives credence to the same "tests" that he rejects in the previous sentence. ROFL!]The scientific investigations of recent years fully support the dictum of Confucius (551-478 B.C.) " Men's natures are alike; it is their habits that carry them far apart. " [..just not worthy of comment.]

10. The scientific material available to us at present does not justify the conclusion that inherited genetic differences are a major factor in producing the differences between the cultures and cultural achievements of different peoples or groups. [No, not when you refuse to consider the huge abundance of peer-reviewed material that completely negates this specious assertion.]It does indicate, however, that the history of the cultural experience which each group has undergone is the major factor in explaining such differences. [Anybody ever stop to consider that it's the group that creates the "cultural experience"/milieu, rather than the other way around? The one trait which above all others has been at a premium in the evolution of men's mental characters has been educability, plasticity.[Finally, the insertion of a true statement!] This is a trait which all human beings possess. It is indeed, a species character of Homo sapiens. [yep, and one that's abundant among some of your "groups" and scarcer than hen's teeth elsewhere.]

11. So far as temperament is concerned, there is no definite evidence that there exist inborn differences between human groups. [Just turn on your TV news most any night, and edumacation will be on the way. And some more three-card Monte: There may be tons of "evidence" for these "inborn differences", but we can always quibble over whether or not the evidence is "definitive".]There is evidence that whatever group differences of the kind there might be are greatly over-ridden by the individual differences, and by the differences springing from environmental factors. [Ah, but is this evidence "definitive"?]

12. As for personality and character, these may be considered raceless. In every human group a rich variety of personality and character types will be found, and there is no reason for believing that any human group is richer that any other in these respects.

13. With respect to race-mixture, the evidence points unequivocally to the fact that this has been going on from the earliest times. Indeed, one of the chief processes of raceformation and race-extinction or absorption is by means of hybridization between races or ethnic groups. Furthermore, no convincing evidence has been adduced that race-mixture of itself produces biologically bad effects. [Plenty of evidence there is, just not the sort that Bozo finds "convincing".] Statements that human hybrids frequently show undesirable traits, both physically and mentally, physical disharmonies and mental degeneracies, are not supported by the facts. [Wanna bet?] There is, therefore, no biological justification for prohibiting intermarriage between persons of different ethnic groups. [yet another of many, many non-sequiturs.]

14. The biological fact of race and the myth of "race" should be distinguished. For all practical social purposes " race " is not so much a biological phenomenon as a social myth. [Ex-cathedra pronouncement to introduce the big, upcoming propaganda lesson.]The myth " race " has created an enormous amount of human and social damage. In recent years it has taken a heavy toll in human lives and caused untold suffering. It still prevents the normal development of millions of human beings and deprives civilization of the effective co-operation of productive minds. The biological differences between ethnic groups should be disregarded from the standpoint of social acceptance and social action. [...so says Bolshevist Bozo. of course he defies history and his intellectual betters for the past several centuries, but so what?]The unity of mankind from both the biological and social viewpoints is the main thing.[Yes: the main thing, itz.] To recognize this and to act accordingly is the first requirement of modern man. [Funny how "modern man" only gets on board with this notion at gunpoint, isn't it?]It is but to recognize what a great biologist wrote in 1875: " As man advances in civilization, and small tribes are united into larger communities, the simplest reason would tell each individual that he ought to extend his social instincts and sympathies to all the members of the same nation, though personally unknown to him. This point being one reached, there is only an artificial barrier to prevent his sympathies extending to the men of all nations and races. " These are the words of Charles Darwin in The Descent of Man (2nd ed., 1875, pp. 187-8). [Darwin clearly didn't have the dual code in mind when he wrote this. Perhaps he was thinking from a different perspective than this context indicates. And, indeed, the whole of human history shows that a cooperative spirit is not only natural to men, but more deeply rooted than any self-seeking tendencies.[Well why didn't I think of this already? This "natural cooperative spirit" must be the reason that there's never been any wars, rebellions, or revolutions. How could I have missed it?] If this were not so we should not see the growth of integration and organization of his communities which the centuries and the millenia plainly exhibit. [Exactly!]

15. We now have to consider the bearing of these statements on the problem of human equality. It must be asserted with the utmost emphasis that equality as an ethical principle in no way depends upon the assertion that human beings are in fact equal in endowment. Obviously individuals in all ethnic groups vary greatly among themselves in endowment. Nevertheless, the characteristics in which human groups differ from one another are often exaggerated and used as a basis for questioning the validity of equality in the ethical sense. For this purpose we have thought it worth while to set out in a formal manner what is at present scientifically established concerning individual and group differences.

(1) In matters of race, the only characteristics which anthropologists can effectively use as a basis for classifications are physical and physiological.

(2) According to present knowledge there is no proof that the groups of mankind differ in their innate mental characteristics, whether in respect of intelligence or temperament. The scientific evidence indicates that the range of mental capacities in all ethnic groups is much the same. [These assclowns wouldn't know "proof" if it bit them dead in the ass. That's why after 100+ years of measuring IQs they keep on trying to come up with a test - any test - that will demonstrate this precious sameness in the range of mental capacities. Can't find it, can you, boys?]

(3) Historical and sociological studies support the view that genetic differences are not of importance in determining the social and cultural differences between different groups of Homo sapiens, [Could these studies have been authored by the same cabal that's producing this distinguished document?] and that the social and cultural changes in different groups, have, in the main, been independent of changes in inborn constitution. [Huh?] Vast social changes have occurred which were not in any way connected with changes in racial type. [Doubtlessly, and so what?]

(4) There is no evidence that race mixture as such produces bad results from the biological point of view. [Have I got some photos and criminological studiess to show you!]The social results of race mixture whether for good or ill are to be traced to social factors. [...and these are somehow less real or significant?]

(5) All normal human beings are capable of learning to share in a common life, to understand the nature of mutual service and reciprocity, and to respect social obligations and contracts. [Well, most, anyhow.]Such biological differences as exist between members of different ethnic groups have no relevance to problems of social and political organization, moral life and communication between human beings.[History accompanies you poorly down this road.] Lastly, biological studies lend support to the ethic of universal brotherhood; for man is born with drives toward co-operation, and unless these drives are satisfied, men and nations alike fall ill. Man is born a social being who can reach his fullest development only through interaction with his fellows. The denial at any point of this social bond between man and man brings with it disintegration. In this sense, every man is his brother's keeper. For every man is a piece of the continent, a part of the main, because he is involved in mankind.[Riiiight]



The original statement was drafted at Unesco House, Paris, by the following [well vetted and compensated] experts

Professor Ernest Beaglehole, New Zealand

Professor Juan Comas, Mexico

Professor L. A. Costa Pinto, Brazil

Professor Franklin Frazier, United States

Professor Morris Ginsberg, United Kingdom

Dr. Humayun Kabir, India

Professor Claude Levi-Strauss, France

Professor Ashley Montagu, United States (Rapporteur).

The text was revised by Professor Ashley Montagu, after criticism submitted by Professors Hadley Cantril, E. G. Conklin, Gunnar Dahlberg, Theodosius Dobzhansky, L. C. Dunn, Donald Hager, Julian S. Huxley, Otto Klineberg, Wilbert Moore, H. J. Muller, Gunnar Myrdal, Joseph Needham, Curt Stern. [If this is the revised version the original must have been close to speaking-in-tongues.]
And so it goes...
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Last edited by notmenomore; September 21st, 2011 at 01:23 PM. Reason: had garbled paragraph (5) (hard to pull out of the garble, itz.)
 
Old September 21st, 2011 #3
Leonard Rouse
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Bump for notmenomore's annotated version.
 
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