“Historically, from around the sixteenth century “white and black connoted purity and filthiness, virginity and sin, virtue and baseness, beauty and ugliness, beneficence and evil, God and the devil” (p.6). Jordan has observed that from about 1680 there was a marked shift from the terms “free” and “christian”, which colonists had applied to themselves, toward the use of the new self-identifying term of “white”. Skin color was of such importance that by the beginning of the eighteenth century it had been employed as a rationale for enslavement. For instance, in 1709, a Samuel Seawall purportedly recorded in his diary that a Spaniard who had petitioned the Massachusetts Council for manumission had been opposed by a captain on the basis that any one of his dusty color was destined to be a slave. Jordan, who related the story, commented that the prevalent attitude underlined the existence of a “we” and a “they” group in slave society based on the visible characteristic of skin color, a stereotyping that was to become permanent. Yet the ideology of racism did not supplant the ideology of religion and the ideology of slavery. What happened was that each contributed tenets”
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Eddie Donoghue,
Black Breeding Machines