Race in Antiquity: Identities

“What race were the ancient Greeks and Romans?”

It sounds like a simple question that ought to have a straightforward answer, but both the question and its answer are far more complicated than they appear. In this and some other posts, I dig into the topic to explore what we know, what we don’t know, and what we mean by race in the ancient Mediterranean world.

Part 2: Identities

Race as we know it today is an invention of European imperialism in the last five hundred years. Because most of the world was touched by European imperialism, whether directly or indirectly, race has become a vital category of identity for people in many parts of the modern world. Race creates distinctions that benefit some and disadvantage others, and—whether we agree with its effects or not—we cannot ignore or escape them. Most of us can readily identify ourselves and the people around us in racial terms, and we often have cause to do so.

There are many other categories through which we define our identities, such as gender, sexuality, religion, nationality, language, occupation, and so on. Being a white straight male Buddhist French-speaking Canadian cheese-seller is different from being a black straight male Buddhist French-speaking Canadian cheese-seller, but so is being a black straight female Buddhist French-speaking Canadian cheese-seller, or an Asian asexual trans male atheist Spanish-speaking Peruvian piano tuner, etc.

The rules that govern racial identity are perceived to be less flexible than the rules that govern other categories of identity. In most (though, notably, not all) of the modern West, these rules are defined by an ideology that is problematic and not always compatible with lived experiences or scientific thinking, but whose components are grounded in three fundamental assumptions. According to these assumptions, race is:

Biological. We recognize race primarily in terms of physical features like skin color and facial geometry. Science defines certain genetic and physical features as characteristically “Caucasoid,” “Negroid,” “Mongoloid,” or other categories.

Hereditary. Our race is defined by the race of our parents. A person with two black parents is automatically and necessarily black. Even people of mixed racial heritage can parse out their racial identity into specific proportions.

Immutable. We cannot choose or change our racial identity; a person born white can never be any race other than white, and the same is true of other races.

The ancient Greeks and Romans, and other peoples of the ancient Mediterranean, also recognized that identities are complex, made up of different categories, and that some identities have advantages over others. An ancient Greek sage (the quote is attributed to both Thales and Socrates) said:

I thank fortune for three things: first, that I was born a human, not an animal; second, that I was born a man, not a woman; third, that I was born a Greek, not a barbarian.

– Hermippus of Smyrna, frag. 13

(All translations my own.)

In addition to these categories—humanity, gender, and culture—other categories were important for ancient identity, such as legal status (freeborn, freed, or slave), language, occupation, citizenship, and family affiliation, but race, as we recognize it today, was not among them. No category matching the modern racial assumptions of biology, heredity, and immutability existed in Greek or Roman culture.

There is no word in Greek or Latin that corresponds to “race.” The nearest equivalent is “gens” in Latin or “genos” in Greek, both of which imply a group of people with a coherent cultural identity and a common ancestry. It is better translated as “tribe” or “extended family.” The idea of dividing people up on the basis of skin color would have made no sense to a Greek or Roman, nor would the idea of a category of humanity that did not differentiate between people from Greece, Spain, Ireland, and Ukraine.

Greek and Roman authors were aware of variations in physical features. The Greek philosopher Xenophanes, for instance, noted that different peoples imagine the gods as resembling themselves:

Ethiopians say the gods are dark and snub-nosed; the Thracians give them red hair and blue eyes.
– Xenophanes of Colophon, frag. 16

The Roman historian Tacitus similarly made suggestions about the origins of the Britons based on their physical characteristics:

The physical variety [of the Britons] is suggestive. The golden-red hair and burly limbs of the Caledonians shows them to be of Germanic origin. The colorful faces and curly hair of the Silures, plus their position opposite Spain, suggests their ancestors were Spaniards who came across the ocean.
– Tacitus, Agricola 11

Nevertheless, physical features were not regarded as sufficient to divide people into categories. Languages, customs, and ways of life carried far more weight. When the Greek historian Herodotus argued that the Colchians of the Black Sea region were related to the Egyptians, he dismissed the similarities of their appearances as unreliable and based his argument instead on similarities in their cultures:

It is evident that the Colchians are Egyptians… I guessed this myself since they are both dark-skinned and thick-haired, but that amounts to nothing since others are as well. A better proof is that the Colchians, Egyptians, and Ethiopians are the only peoples who have always practiced circumcision… [The Colchians] and the Egyptians produce linen in the same way; plus their ways of life and their languages resemble one another.
– Herodotus, Histories 2.104-5

Heredity mattered for defining identities, but not in the same way as in modern racial thinking. When Greeks and Romans looked to their ancestry for claims of identity, they discussed it in terms of descent from a specific (historical or mythical) individual, not collective ancestry. King Alexander I of Macedon (the great-great-great-grandfather of Alexander the Great) argued that he ought to be allowed to participate in the Olympic Games, which were open only to Greeks, on the grounds that he was a descendant of the Greek hero Heracles. (Herodotus, Histories 5.22) This kind of ancestral argument could even bridge cultural divides. When the Persian king Xerxes was preparing to invade Greece in 479 BCE, he sent emissaries to the Greek city Argos to persuade them to remain neutral and not join the other Greeks resisting his campaign. He based his argument on the claim that the Persians were descended from the Greek hero Perseus, who came from Argos, and so Persians and Argives, as distant relatives, should not fight one another. (Herodotus, Histories 7.150)

For many ancient authors, culture was far more important than heredity in assessing people’s identities. The Greek historian Dionysius of Halicarnassus declared:

For, in my opinion, Greeks are not distinguished from barbarians by name or language, but by intelligence and the inclination to proper behavior, and more than this by the fact that they do not behave inhumanly to one another. Those whose natures are of this kind, I think, ought to be called Greeks; those who are the opposite, barbarians.
– Dionysius of Halicarnassus, Roman Antiquities 14.6

Furthermore, identity was not always assumed to remain stable across generations. The last king of Rome, Tarquinius Superbus, was identified as a Roman, but his father, Tarquinius Priscus, was an Etruscan, whose own father, Demaratus of Corinth, was a Greek. (Livy, History of Rome 1.34; Dionysius of Halicarnassus, Roman Antiquities 3.46) This same instability applied on a collective basis. Many people in the ancient Mediterranean claimed descent from other peoples. Most famously, the Romans claimed to be descended from the Trojans, but some also claimed the Romans were descended from Greeks. Gauls likewise claimed descent from Troy. Jews asserted that the Spartans of Greece were their long-lost kin, while Tacitus declared that the Jews were descended from Ethiopian exiles. (Vergil, Aeneid; Livy, History of Rome 1.1; Dionysius of Halicarnasus, Roman Antiquities 1.31, 41-44, 60, 72, 89; Lucan, Pharsalia 1.427-8; 1 Maccabees 12.5-23; Josephus, Jewish Antiquities 12.225-7; Tacitus, Histories 5.2)

Even individuals might change their identities over time. The Greek physician Galen described his Roman clientele as:

… those who are born barbarians but cultivate the ways of Greeks.
– Galen, On the Preservation of Health 1.10

Ancient Greeks and Romans thought about their identities in many different ways, but none of these ways corresponds to race as we define it today. These differences in how ancient peoples thought about identify shaped how they wrote about themselves and others. The things that mattered to them in defining identities were not always the same things that matter to us.

When we ask what race the ancient Greeks and Romans were, we are applying concepts that the people we are investigating would not themselves have understood. Acknowledging this fact is essential when we look to the primary sources to try to answer our questions. We cannot simply read ancient sources as if we were reading a modern newspaper or Twitter feed and assume that we can identify the people they describe as surely as if we met them on the street today. Looking for evidence of race in antiquity requires understanding what the ancient sources don’t say as much as what they do.

Other posts on Race in Antiquity:

Image: Bull leaping fresco (restored), photograph by Nikater, via Wikimedia (Knossos; 1550-1450 BCE; fresco).

History for Writers is a weekly feature which looks at how history can be a fiction writer’s most useful tool. From worldbuilding to dialogue, history helps you write. Check out the introduction to History for Writers here.

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Race in Antiquity: The Question

“What race were the ancient Greeks and Romans?”

It sounds like a simple question that ought to have a straightforward answer, but both the question and its answer are far more complicated than they appear. In this and some upcoming posts, I’ll dig into the topic to explore what we know, what we don’t know, and what we mean by race in the ancient Mediterranean world.

Part 1: The Question

“What race were the ancient Greeks and Romans?”

As simple as it may sound, almost every word in this question hides layers of assumptions. It assumes that race is a valid category for describing human beings, and is equally applicable to ancient societies as to modern ones. It assumes that we can reconstruct ancient demographic information in some comprehensive way. It assumes that “Ancient Greeks and Romans” are definable groups of people, and that we know who we mean by that designation.

These are not trivial issues, and I’ll take them up in future posts, but today I want to address an even more fundamental and persistent assumption: that the racial identity of the ancient Greeks and Romans matters.

Now, I am an ancient historian and a geek. I’ve spent my entire life, both at work and at leisure, being told by people that the things I care about don’t matter. (The title of my field, “ancient history,” is even used as a synonym for “irrelevant.”) That’s never stopped me from trying to figure things out and it shouldn’t stop us from thinking about race in antiquity, but it should make us step back and ask: Why do we want to know?

When we ask questions about the race of ancient peoples, we are not posing these questions in a vacuum. There is, in fact, a long history of people arguing about the answer, and if we don’t understand their reasoning and motivations we may fall into the same traps and make the same mistakes that they did.

We can start around 1500 CE when the Western concept of race was taking on its modern contours. Variations in physical and genetic features—from skin color to blood type—are part of the reality of human biology, but the belief that these features can be used to divide humanity into distinct and meaningful categories, along more or less the terms we recognize today, was a product of European imperialism and colonialism. The European powers that were busy conquering and colonizing the rest of the world had to define themselves as superior to the people they were displacing, exploiting, or massacring. The idea of a “white” race—a superior “white” race, no less—began with the need to justify European activities abroad.

Once Europeans had defined themselves as both white and superior, history had to fall in line. On one hand, the roots of white superiority had to be found in the depths of history; on the other hand, any great accomplishments in history had to become the property of white people. Any evidence that could be interpreted as suggesting that white people had made significant achievements before anyone else were celebrated, such as Piltdown Man, a hoax that got out of hand because it conformed so perfectly to what archaeologists expected: the crucial first steps towards modern humans happened in northwestern Europe. The achievements of non-European peoples were denied or claimed for Europeans wherever possible, like the “dynastic race theory” in Egypt or the assertion that major centers of African civilization like Great Zimbabwe must have been built by white (or white-ish) settlers. Civilizations that could be neither denied nor claimed for whiteness, like those of ancient India, China, and Mesoamerica, were denigrated or dismissed.

European Christian culture had long idolized the civilization of ancient Greece, a habit that went back as far as the Roman Republic. The Romans had had an uneasy relationship with their Greek neighbors and subjects, as they tended to elevate the great literary, artistic, and philosophical works of the classical Greek past while sneering at contemporary Greeks as unworthy of their ancestors. After the fall of the western Roman Empire, as Greek and Latin became learned rather than vernacular languages, Greek and Latin literature collectively acquired an aura of cultural authority. This aura of authority was further supported by the association of Greek and Latin learning with religious authority in the Christian church.

By the imperial age, when European nations were asserting their racial superiority over their colonial subjects and slaves, ancient Greek and Roman civilizations had come to be perceived as the peaks of intellectual, philosophical, and artistic culture. A defense of European superiority therefore required the assertion of a direct link to Greece and Rome. Since race was the accepted currency of identity, that link had to be defined in racial terms. It therefore became essential that the ancient Greeks and Romans should be white.

Various strategies existed for making the argument that the ancient Greeks and Romans were white, but one of the most influential was the Aryan invasion model. According to this model, the Aryans were a primordial superior white race whose origins lay somewhere in northern or northeastern Europe. At various times in history, individual branches of this race would explode outwards, traversing great distances and conquering all the “inferior” peoples in their path, eventually colonizing a swath of Eurasia stretching from England to northern India. These Aryan invaders could be credited with cultural achievements anywhere they went, but most importantly they were hailed as the ancestors of the classical Greeks. Western and northern Europeans who claimed descent from other branches of Aryan settlers could therefore claim an ancestral connection to the glories of Greece and its Roman successors.

It was not enough for the ancient Greeks and Romans to be white. Since Europeans looked back to Greco-Roman culture as a source of authority, those who wanted to validate imperial projects required that the opinions of the great ancient authors should support their sense of racial superiority. Scholars searched ancient texts for passages congenial to the imperialist drive and elevated these as the true beliefs of the Great Thinkers of antiquity. Any passages which expressed a different perspective were dismissed or reinterpreted. Through the centuries of this scholarly activity, the ancient Greeks and Romans became not only “white” but the very founders of white supremacy.

Modern scholarship recognizes that the “Aryan race” was a figment of the imagination (the term “Aryan” is now reserved for certain historical peoples of northern India). Both the ethnic identity of the ancient Greeks and Romans and their opinions about that identity are now seen to be far more complicated issues with no easy answers, but the insights of the past several decades of scholarship are only slowly coming into wider public consciousness. The relics of the racially-determined Aryan invasion model are still all around us, some of them stripped of the most obvious racism of the older scholarship but still grounded in the urge to assert the fundamental whiteness of the ancient Mediterranean.

When we ask questions about the race of the ancient Greeks and Romans, this is the context we must be conscious of. Much older scholarship is suffused with its ideas, and even more recent popular discussions of the subject tend to be unknowingly aligned with the Aryan model.

The mistakes of the Aryan model and other arguments that asserted the whiteness of the ancient Greeks and Romans arose from the desire to made the past reflect the concerns of the present. The past does not exist to make us feel better about ourselves or validate our contemporary politics. This is the assumption we must guard against most carefully in any historical research. If we assume that the Greeks and Romans are a measure of civilization and that any similarities we can find between ourselves and them prove our own worth, our arguments will go hopelessly askew.

Instead, if there is any use in examining Greek and Roman ethnic identity, it is as part of the larger work of history: to help us understand our own society better by giving us useful examples for comparison. We will not prove our own value by showing that the Greeks and Romans were like us, but we may better grasp the complex forces at work in forming our own identities by understanding how they were different from us.

(Further parts to come.)

Image: Janifrom kantharos, via People of Color in European Art History (Etruria, currently Villa Giulia; 6th c. BCE; ceramic)

History for Writers is a weekly feature which looks at how history can be a fiction writer’s most useful tool. From worldbuilding to dialogue, history helps you write. Check out the introduction to History for Writers here.

Why Hidden Youth Matters to Me

There are just five days to go in the Kickstarter for Hidden Youth, the anthology of speculative fiction about marginalized young people in history. As I posted before, my story, “How I Saved Athens from the Stone Monsters,” is one of the stories in this awesome collection. I wanted to post again to thank everyone who has contributed to making Hidden Youth happen and also to say something about why this collection is so important to me, and would be even if I didn’t have a story in it.

160701frescoI teach ancient Mediterranean history at a state university. Ancient Mediterranean history is the dead-white-guy-est of all dead-white-guy history. It’s filled with the sorts of dead white guys that people make white marble statues of and that living white guys like to point to as the pinnacles of western literary, artistic, and philosophical achievement. We’ve basically had two thousand years of white guys burnishing their white-guy cred by laying exclusive claim to the legacy of the great dead white guys of the ancient Mediterranean. So successfully have they done this that a lot of people have a hard time imagining an ancient Mediterranean world that isn’t all white guys.

Now, I’m a white guy. I’ve always had the comfort of seeing myself in history. Even as a professional historian, doing my best to be objective and fully conscious of how complicated, contingent, and constructed such identities are, I can never really know what it is like to look at history and not see people who look like me. That’s a barrier I can’t cross, but I have a lot of friends who live on the other side, especially my students.

Half my students are women and a lot of them are black, Hispanic, and southeast Asian kids from working-class towns. They’ve lived their lives in the shadow of other people’s histories. They have been shown the dead-white-guy-marble-statue version of history and told—sometimes subtly, sometimes not so subtly—“This is ours. You don’t belong here.” I consider it my job to say: “Yes, you do. You were always part of this history.”

160701kantharosThe ancient Mediterranean world was multicultural, multi-ethnic, multilingual, and full of connections both within itself and to the larger world beyond. Like in my story, there were Egyptians in late classical Athens with their own Isis temple. A Sri Lankan king sent ambassadors to open diplomatic relations with Rome. And it wasn’t all a bunch of men, either. The queen of Halicarnassus was a military adviser to the Persian king. A wealthy woman of African ancestry was buried in style in late Roman York. The evidence is everywhere once you start to look for it.

The power of dead-white-guy-marble-statue history is strong and it needs to be challenged. I confront it in the classroom and my scholarly work, but we also need books like Hidden Youth out there to send the message: history is for everyone, not just people who look like me.

If you’ve already supported Hidden Youth, thank you so much. If you haven’t, please consider it. You can give as little as a dollar, and if you can’t do that, please spread the word.

On a less serious note, let me offer an added incentive to give: if Hidden Youth meets its funding goal, in honor of the collection’s theme I promise to translate and post my picks for The Top Five Greek and Latin Poems that Read Like Teenage Facebook Updates.

UPDATE: Hidden Youth got funded! Hooray! So, as promised, here you go: The Top Five Greek and Latin Poems that Read Like Teenage Facebook Updates.

Images: Bull leaping fresco (restored), photograph by Nikater, via Wikimedia (Knossos; 1550-1450 BCE; fresco). Janifrom kantharos, via People of Color in European Art History (Etruria, currently Villa Giulia; 6th c. BCE; ceramic)

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Racism and Ancient Aliens

The notion that ancient monuments, myths, and artworks reflect the visitation of Earth by alien beings is not one that is taken very seriously in the world of scholarly history, nor much outside of it, either. Still, it is one of those fictions, like astrology or the vaccines that cause autism, that continue to float through popular culture and appeal to some people because they offer simple answers to difficult questions. Who built the pyramids? Who drew the Nazca lines? Aliens!

It’s easy to dismiss ancient aliens as just another silly idea that most people don’t take seriously, but even silly ideas can be insidious. How we think about people in the past shapes and is shaped by how we think about people in the present. Especially when we’re looking to the past to inspire works of speculative fiction, we have to be conscious of the assumptions that underlie our ways of interpreting and explaining history. As harmless and even goofy as the ancient alien hypothesis may seem, it operates on a logic that is fundamentally racist and entangled with imperialist ideology.

160530racismI’ve written before about the dynastic race theory of Egyptian history. In brief, Europeans of the eighteenth through early twentieth centuries didn’t believe that Africans were capable of creating an advanced civilization on their own, so they invented a superior race of foreign invaders who they believed had conquered and ruled Egypt, bringing their advanced culture with them. This theory justified European imperialism by creating a historical precedent: the brown people of the world needed superior white rulers to teach them how to be civilized, both in the past and the present.

The racism and imperialism inherent in dynastic race theory is obvious to us today, but the ancient alien hypothesis rests on the same assumption: that those people couldn’t possibly have been capable of creating such sophisticated artworks, monuments, and cultures on their own. Although ancient alien crackpots can conjure little green men to explain anything from the past, you’ll notice that the popular examples are all things created by non-Europeans: the pyramids of Egypt, the temples of the Maya and Aztecs, the Nazca lines, the Rapa Nui (Easter Island) stone heads, and so forth. You don’t often hear arguments that aliens built the Parthenon in Greece or the Cathedral of Notre Dame de Paris.

(The one European monument that regularly gets the ancient alien treatment is Stonehenge, which is a complicated case. The invasion theory of European history, which also clings on in popular culture despite being thoroughly discredited in scholarship, posits that the people who built Stonehenge were overrun and replaced by invaders from continental Europe, which makes them not really like modern Europeans and Euro-Americans. Some versions of the invasion theory even explicitly call the pre-invasion population non-white.)

But, some might say, that’s just because we know who built the Parthenon and we don’t know who built the pyramids, so the alien hypothesis is just filling in a mystery. Except that we do know. Egyptians built the pyramids. Mayans built the Maya temples and Aztecs built the Aztec temples. The Nazca people created the Nazca lines and Polynesians erected the stone heads on Rapa Nui. We have a pretty good understanding of how and why they all did those things, too, even if we’re still piecing together some of the details. None of this has ever seriously been in doubt. There is no mystery, just a reluctance on the part of white westerners to acknowledge the cultural attainments of non-white non-westerners. No aliens need apply.

The ancient alien hypothesis does much the same work for a modern audience that dynastic race theory did for an earlier one: it reassures us descendants of European imperialists and colonizers that the peoples our ancestors conquered, subjugated, and destroyed weren’t really up to snuff anyway. They didn’t build great monuments, figure out sophisticated mathematics and physics, or organize labor on a massive scale, space aliens did it for them. They didn’t compose great works of literature and mythology, they just handed down hazily-remembered stories about men from the sky. Invoking ancient aliens saves us the trouble of respecting other peoples’ cultures or acknowledging the tragedy of their destruction by assuring us that they don’t really count.

Thoughts for writers

We have a responsibility to the people of the past and to our audience in the present. False interpretations of history have underlain some of the worst atrocities that human beings have committed against one another. We have a duty not to perpetuate harmful assumptions, even when they come dressed up like silly alien stories. This duty lies upon us even when we aren’t doing serious scholarly study and are just mining history for interesting storytelling material. The stories we tell matter.

This doesn’t mean that ancient aliens are off-limits for storytelling. I have no doubt that there are good fantasy and sci-fi stories to be told about aliens visiting Earth in the past, stories that don’t deny the agency, ingenuity, and persistence of ancient peoples. Let’s see some of those.

Image by Erik Jensen, based on “Ancient Aliens Guy” via Know Your Meme

History for Writers is a weekly feature which looks at how history can be a fiction writer’s most useful tool. From worldbuilding to dialogue, history helps you write. Check out the introduction to History for Writers here.

“The Celts” and the Victorian Hangover

160328WandsworthNo, this is not a post about how ladies and gentlemen of the nineteenth century recovered after too many pints of Guinness. Rather, it is about how nineteenth-century ideas about culture and identity have held on so tenaciously in popular history that even now, over a century later, we still have to struggle against them when trying to talk about peoples of the past. One of the subjects that often brings up these outdated ideas is “the Celts.”

Searching for the Celts

Here’s how the Victorian version of history goes. Between 500 and 400 BCE, a new group of people known as the Keltoi to the Greeks or the Gauls to the Romans, whom we call the Celts, emerged in the area of southern Germany, Austria, and Switzerland. From this homeland, they expanded explosively outwards in all directions led by aggressive warrior princes who fought from two-wheeled chariots with long iron swords. They raided Italy and Greece but were prevented from conquering those regions by the armies of the Greeks and Romans. In the west and north, however, the native peoples were far less sophisticated and could not resist the invaders. The Celts conquered France and Belgium, northern Spain, and the British Isles until at the western shores of Ireland their expansion was finally halted by the Atlantic Ocean.

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Race and Culture in Hannibal’s Army

160322elephantTor.com published an article online today about diversity in Hannibal’s army written from the point of view of historical wargaming. It is a interesting article and well worth a read, but unfortunately it misses the opportunity to really address questions of racial and cultural diversity in ancient warfare. Here is a quick attempt to address some of the things that were lacking.

Race and culture

Race is a term with a lot of baggage, as we are all painfully aware, but it means different things in different contexts. In modern parlance, it describes a socially-constructed division of human beings into more or less arbitrary categories, largely on the basis of skin color and other physical features. In a fantasy context, it refers to distinct species of intelligent creatures like Elves, Orcs, Dwarves, and so on.

The unaddressed problem in the Tor.com article is the conflation of race and culture. In the nineteenth and early twentieth century, overtly racist theories of history posited that people of different genetic backgrounds naturally had different qualities. Many of these stereotypes still linger in our popular culture: the stoic Indian, the mischievous Irishman, the passionate Italian, etc. This belief in racial character was encoded in early classic works of fantasy like Tolkien’s Lord of the Rings, which gave us the stubborn Dwarf, the ethereal Elf, the vicious Orc, etc.

Even as we struggle to root out this conflation of race and culture from our modern life, it lingers on in works of fantasy and science fiction: the logical Vulcan, the boisterous Klingon, the decadent Centauri, the proud Dothraki. As we look back at history, we have to think of the people of the past not in terms of racial qualities but in terms of cultural contexts. People of different origins often do behave differently, but those differences are explained by the cultures they lived in, not the races they represent.

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Why White Horus Bothers Me More Than Black Heimdall

In 2011’s Thor, Idris Elba, despite not looking typically Norse, plays the Norse god Heimdall. In 2016’s Gods of Egypt, Nikolaj Coster-Waldau, despite not looking typically Egyptian, plays the Egyptian god Horus. The casting of Elba as Heimdall surprised me the first time I saw the movie, but it has never bothered me as a fan or as a historian. Coster-Waldau as Horus really bothers me and I think it’s worth taking a minute to explain why.

160310HeimdallHorus

I have nothing against Coster-Waldau as an actor. I haven’t seen Gods of Egypt and don’t plan to, so I have nothing to say about his performance in this particular role, but he’s not the problem here. The problem is in the casting of the movie as a whole.

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Dynastic Race Theory and Why Revision Is Essential

151109steleThe words revision and revisionism, when it comes to history, have a bad smell. They are lobbed as insults against people who propose new ways of understanding things that already have a conventional explanation. “We had it right the first time, stop monkeying with it” is the implied retort. Revision, however, is essential to the study of history. No matter how well we think we understand something, our grasp of history is always partial and conditional. New evidence, new ideas, and new questions applied to the known sources frequently yield new results and we often discover that our conventional explanations, while not wrong, are incomplete. And sometimes they are just wrong.

Here’s an example. As the European study of ancient Egyptian history developed in the 1800s, European colonialism was also spreading across Africa. For scholars who supported the imperialist agenda, or at least accepted its intellectual framework (and there were those who didn’t, but they were a minority), ancient Egypt presented a problem. Imperialist thinking declared that Africans were incapable of reaching a high level of culture without the help of superior white men, and therefore European colonization of Africa was not just a profitable venture but a moral imperative. Yet there could be no denying that ancient Egypt had been a high culture. How could both things be true?

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Race: Fundamentals

150914BuryThis is a very, very, very basic introduction to the question of race from a historical perspective. If you’ve studied any world history, human genetics, or even just had your eyes open in the past decade, there’s probably nothing here you don’t already know. Everything I have to say has been said before, so why say it again? I have two reasons.

First, there are some more obscure and complicated things I want to talk about concerning race and history and it would be useful to have some basic points covered for future reference.

Second, there are some people who don’t know the basics of race, even some very intelligent people (even some Supreme Court justices), so it can’t hurt to say these things again.

Race is like money.

No, really, hear me out on this.

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