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please check the accuracy of my claims to include a section on "Scientific racism and racial policies in Brazil". Thank you.
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Participate in the deletion discussion at the [[commons:Commons:Deletion requests/File:Deutsches Historisches Museum Der Stürmerplakat.jpg|nomination page]]. —[[User:Community Tech bot|Community Tech bot]] ([[User talk:Community Tech bot|talk]]) 09:52, 2 June 2020 (UTC)

== LOOKING FOR CONSENSUS ABOUT ADDING A SECTION ABOUT SCIENTIFIC RACISM IN BRAZIL ==

Some editors are removing my contribution to this page about Scientific racism in Brazil, without checking the scientific and historical accuracy of its contents, just because I quote myself as well as I quote many other references which are not my own work. I acknowledge the editors' zeal in keeping wikipedia a good and serious tool for the diffusion of knowledge, but In this case, I cannot understand how come they just deleted the section on scientific racism in Brazil that I added to the wikipedia without checking that THE WHOLE SECTION was entirely based on a doubled blind checked paper which has been reviewed and accepted in one of the most prestigious scientific journals in the History of Biology such as the Journal of the History of Biology. All the content in the section I included and the many historical references I quoted (apart from my own work) were product of serious research and were published in prestigious scientific journals after been reviewed by experts before publication. My interest was not self citing but just supplying wikipedia with good scientific contents in an aspect that had not received any  attention within the entry "scientific racism",. i.e. scientific racism in Brazil and its ideological consequences in this south-american country. Regarding my self citation, the work I quote is the only paper which has passed through expert scientific revision that you can find in Google Scholar and other scientific libraries including the issue "Scientific Racism in Brazil" explicitly in its title, so I guess it is worthy to quote it in this page, not for self promotion, but in order to contribute to the diffusion of accurate knowledge about scientific racism in Brazil. And I repeat: in the section which was unfairly deleted I QUOTED MANY OTHER HISTORICAL SOURCES WHICH ARE NOT MY OWN WORK!I hope that other editors in this page can check that the whole section I included is based on serious research and that it is worthy to be included in this page. In the following lines, I include the section as it appeared before it was inappropriately deleted. Thank you for your help! The section is the following: 

: === Scientific Racism and Racial Policies in Brazil === ==

During the second half of the nineteenth century, different forms and degrees of racism penetrated biological discourses about human diversity in Brazil.<ref>[https://www.ncbi.nlm.nih.gov/pubmed/27216739 Juanma Sánchez Arteaga. "Biological Discourses on Human Races and Scientific Racism in Brazil (1832–1911)." Journal of the History of Biology 50.2 (2017): 267-314.]</ref> Protected under the theoretical and rhetorical apparatus of the natural sciences, it was precisely their scientific status which provided these ethnocentric discourses with the greatest legitimacy in the Brazilian society. Thus, biology was (mis)used as a formidable symbolic apparatus for the naturalization of Brazilian social inequalities between different ethnic groups. Of course, it was not nineteenth century biology that invented racism in Brazil or Latin America. Ideas about the inferiority of the African People, the degeneration of the Indians and their mixed descendants, etc. had appeared long before in American history. Brazilian racism was not created by science, but at the end of the nineteenth century, it was absorbed and recreated into a new form of modern ideology by natural sciences. Scientific discourses in human biology, anthropology, evolutionary theory, craniometrics, obstetrics, psychiatry, etc., became, in many cases, perfect theoretical instruments for the legitimation of racial hierarchies after the abolition of slavery. In different moments along the nineteenth century, biology was invoked to justify the expulsion of indigenous people from their native lands<ref>Ihering, Hermann von. 1911. A questão dos Indios no Brasil, Revista do Museu Paulista. São Paulo: Typographia do Diario Official.</ref>, or to foresee their extinction—along with that of Brazilian blacks and some mestiços- as a natural consequence of Darwinian inter-racial competition and sexual selection<ref>Lacerda, João B de. 1911. The métis, or half-breeds, of Bazil, in Spiller, Gustave (ed.),Papers on inter-racial problems. London: P.S. King and Son, pp. 377–382.</ref><ref>>Oliveira, João B. de Sa´ . 1985. Craneometria comparada das espécies humanas na Bahia. Bahia: Litho-Typographia de J.G. Tourinho.</ref>. Biology also served as an ideological weapon for the legitimation of racially biased immigration laws. Brain science was invoked to promote the application of different legal codes for each race, adapted to the supposed innate differences in the mental capacities of the different ethnic groups.<ref>Rodrigues, Raimundo Nina. 1938 (first ed. 1894). As raças humanas e a Responsabilidade Penal no Brasil. São Paulo: Editora Nacional.</ref> Biological discourses were used to defend different forms of social programs, intended to improve the biological characteristics of the Brazilian population, making it ‘‘whiter’’ (which at the time was synonymous for ‘‘more intelligent’’ and ‘‘better’’)<ref> [https://www.scielo.br/scielo.php?pid=S0104-59702016000900033&script=sci_arttext Juanma Sánchez Arteaga ''et al.'' "The issue of race in the work of Domingos Guedes Cabral." História, Ciências, Saúde-Manguinhos 23 (2016): 33-50.]</ref> <ref>Lacerda, João B de. 1911. The me´ tis, or half-breeds, of Bazil, in Spiller, Gustave (ed.), Papers on inter-racial problems. London: P.S. King and Son, pp. 377–382</ref> Finally, human biology, combined with physical anthropology and legal medicine, were misused to stigmatize blacks and mestiços as degenerate human breeds, as well as potential innate criminals, such as in the work of [[Raimundo Nina Rodrigues]] <ref>Raimundo Nina Rodrigues. 1899. Métissage, dégénérescence et crime. Lyon: A. Stock & Cie</ref>. Immediately after the arrival of evolutionism at Brazilian universities, many scientists adopted polygenic models of human evolution, in an attempt to naturalize the social inequalities that the country had inherited from its colonial past. At the end of the nineteenth century, some of the best scientific institutions in the country, such as the medical School of Bahia, considered perfectly scientific to distinguish white and black people as different human species.<ref> [https://www.scielo.br/scielo.php?pid=S0104-59702016000900033&script=sci_arttext Juanma Sánchez Arteaga ''et al.'' "The issue of race in the work of Domingos Guedes Cabral." História, Ciências, Saúde-Manguinhos 23 (2016): 33-50.]</ref> For many Brazilian white scientists, this biological myth was, at those times, ‘‘the truth, based on the study of comparative anatomy, of embryological development, as well as on what is observed in the domains of phylogeny’’ <ref>Oliveira, João B. de Sa´ . 1985. Craneometria comparada das espe´cies humanas na Bahia. Bahia: Litho-Typographia de J.G. Tourinho., p. 5. </ref>



== Unbalanced section: Carl Linnaeus ==
== Unbalanced section: Carl Linnaeus ==

Revision as of 22:20, 4 June 2020

Articles for deletion

This article was nominated for deletion on January 21 2006. The result of the discussion was speedy keep. An archived record of this discussion can be found here.

Yerkes, eugenics, and other activities

The statement, "Following the United States Civil Rights Movement, many scientists who previously studied racial differences moved to other fields. For example, Robert Yerkes, who previously worked on the World War I Army intelligence testing, moved to the field of primatology" is incorrect. For one thing, Yerkes Robert Yerkes had been a primatologist before World War I, and died in the mid-1950s. He never abandoned eugenics or scientific racism (though he significantly de-emphasized these in his writings after around 1930), nor did he address the Civil Rights Movement Civil Rights Movement (which wasn't really in progress until after his death). In fact, many well-known eugenicists were always involved in other activities, or became so involved by the 1930s, and after World War II at the latest, generally abandoned any published work or public references to eugenics or scientific racism, in favor of their more "legitimate" pursuits. -ibycusreggio 10:50, 6 February 2011

A Commons file used on this page or its Wikidata item has been nominated for deletion

The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion:

Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 08:38, 8 March 2020 (UTC)[reply]

RfC on race and intelligence at WP:FTN

An RfC asks whether the claim that there are genetic differences in intelligence along racial lines is a fringe viewpoint, see [1]. NightHeron (talk) 23:49, 16 March 2020 (UTC)[reply]

Scientific vs. biological racism discussion at Talk:Cultural racism

Please note this discussion: Talk:Cultural_racism#'Biological_racism'_versus_'Scientific_racism'. Biological racism has redirected to Scientific racism since 2006. Yesterday, I added the term to the lead. LaTeeDa (talk) 13:59, 23 April 2020 (UTC)[reply]

A Commons file used on this page or its Wikidata item has been nominated for deletion

The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion:

Participate in the deletion discussion at the nomination page. —Community Tech bot (talk) 09:52, 2 June 2020 (UTC)[reply]

LOOKING FOR CONSENSUS ABOUT ADDING A SECTION ABOUT SCIENTIFIC RACISM IN BRAZIL

Some editors are removing my contribution to this page about Scientific racism in Brazil, without checking the scientific and historical accuracy of its contents, just because I quote myself as well as I quote many other references which are not my own work. I acknowledge the editors' zeal in keeping wikipedia a good and serious tool for the diffusion of knowledge, but In this case, I cannot understand how come they just deleted the section on scientific racism in Brazil that I added to the wikipedia without checking that THE WHOLE SECTION was entirely based on a doubled blind checked paper which has been reviewed and accepted in one of the most prestigious scientific journals in the History of Biology such as the Journal of the History of Biology. All the content in the section I included and the many historical references I quoted (apart from my own work) were product of serious research and were published in prestigious scientific journals after been reviewed by experts before publication. My interest was not self citing but just supplying wikipedia with good scientific contents in an aspect that had not received any  attention within the entry "scientific racism",. i.e. scientific racism in Brazil and its ideological consequences in this south-american country. Regarding my self citation, the work I quote is the only paper which has passed through expert scientific revision that you can find in Google Scholar and other scientific libraries including the issue "Scientific Racism in Brazil" explicitly in its title, so I guess it is worthy to quote it in this page, not for self promotion, but in order to contribute to the diffusion of accurate knowledge about scientific racism in Brazil. And I repeat: in the section which was unfairly deleted I QUOTED MANY OTHER HISTORICAL SOURCES WHICH ARE NOT MY OWN WORK!I hope that other editors in this page can check that the whole section I included is based on serious research and that it is worthy to be included in this page. In the following lines, I include the section as it appeared before it was inappropriately deleted. Thank you for your help! The section is the following: 

=== Scientific Racism and Racial Policies in Brazil === ==

During the second half of the nineteenth century, different forms and degrees of racism penetrated biological discourses about human diversity in Brazil.[1] Protected under the theoretical and rhetorical apparatus of the natural sciences, it was precisely their scientific status which provided these ethnocentric discourses with the greatest legitimacy in the Brazilian society. Thus, biology was (mis)used as a formidable symbolic apparatus for the naturalization of Brazilian social inequalities between different ethnic groups. Of course, it was not nineteenth century biology that invented racism in Brazil or Latin America. Ideas about the inferiority of the African People, the degeneration of the Indians and their mixed descendants, etc. had appeared long before in American history. Brazilian racism was not created by science, but at the end of the nineteenth century, it was absorbed and recreated into a new form of modern ideology by natural sciences. Scientific discourses in human biology, anthropology, evolutionary theory, craniometrics, obstetrics, psychiatry, etc., became, in many cases, perfect theoretical instruments for the legitimation of racial hierarchies after the abolition of slavery. In different moments along the nineteenth century, biology was invoked to justify the expulsion of indigenous people from their native lands[2], or to foresee their extinction—along with that of Brazilian blacks and some mestiços- as a natural consequence of Darwinian inter-racial competition and sexual selection[3][4]. Biology also served as an ideological weapon for the legitimation of racially biased immigration laws. Brain science was invoked to promote the application of different legal codes for each race, adapted to the supposed innate differences in the mental capacities of the different ethnic groups.[5] Biological discourses were used to defend different forms of social programs, intended to improve the biological characteristics of the Brazilian population, making it ‘‘whiter’’ (which at the time was synonymous for ‘‘more intelligent’’ and ‘‘better’’)[6] [7] Finally, human biology, combined with physical anthropology and legal medicine, were misused to stigmatize blacks and mestiços as degenerate human breeds, as well as potential innate criminals, such as in the work of Raimundo Nina Rodrigues [8]. Immediately after the arrival of evolutionism at Brazilian universities, many scientists adopted polygenic models of human evolution, in an attempt to naturalize the social inequalities that the country had inherited from its colonial past. At the end of the nineteenth century, some of the best scientific institutions in the country, such as the medical School of Bahia, considered perfectly scientific to distinguish white and black people as different human species.[9] For many Brazilian white scientists, this biological myth was, at those times, ‘‘the truth, based on the study of comparative anatomy, of embryological development, as well as on what is observed in the domains of phylogeny’’ [10]


Unbalanced section: Carl Linnaeus

I’ve gone ahead and added that the section describing Carl Linnaeus’s work on taxonomy lends undue weight to certain viewpoints. In particular, the section reads like a defense of Linnaeus’s racial theory, with several scholars cited as essentially saying, “well, he wasn’t being that racist.” This is, in my limited research, in contradiction with consensus from race scholars regarding his Systema. I’ll consider revising this myself, but I urge editors with more specialized knowledge of this field to do so before me.

TritonsRising (talk) 08:48, 3 June 2020 (UTC)[reply]

  1. ^ Juanma Sánchez Arteaga. "Biological Discourses on Human Races and Scientific Racism in Brazil (1832–1911)." Journal of the History of Biology 50.2 (2017): 267-314.
  2. ^ Ihering, Hermann von. 1911. A questão dos Indios no Brasil, Revista do Museu Paulista. São Paulo: Typographia do Diario Official.
  3. ^ Lacerda, João B de. 1911. The métis, or half-breeds, of Bazil, in Spiller, Gustave (ed.),Papers on inter-racial problems. London: P.S. King and Son, pp. 377–382.
  4. ^ >Oliveira, João B. de Sa´ . 1985. Craneometria comparada das espécies humanas na Bahia. Bahia: Litho-Typographia de J.G. Tourinho.
  5. ^ Rodrigues, Raimundo Nina. 1938 (first ed. 1894). As raças humanas e a Responsabilidade Penal no Brasil. São Paulo: Editora Nacional.
  6. ^ Juanma Sánchez Arteaga et al. "The issue of race in the work of Domingos Guedes Cabral." História, Ciências, Saúde-Manguinhos 23 (2016): 33-50.
  7. ^ Lacerda, João B de. 1911. The me´ tis, or half-breeds, of Bazil, in Spiller, Gustave (ed.), Papers on inter-racial problems. London: P.S. King and Son, pp. 377–382
  8. ^ Raimundo Nina Rodrigues. 1899. Métissage, dégénérescence et crime. Lyon: A. Stock & Cie
  9. ^ Juanma Sánchez Arteaga et al. "The issue of race in the work of Domingos Guedes Cabral." História, Ciências, Saúde-Manguinhos 23 (2016): 33-50.
  10. ^ Oliveira, João B. de Sa´ . 1985. Craneometria comparada das espe´cies humanas na Bahia. Bahia: Litho-Typographia de J.G. Tourinho., p. 5.
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