Amazon Commercial RWS Messaging: The Continual Need for Elite Racists to Depict Black Women as Ugly and/or Unhealthy is a Compensatory Psychological Adjustment for their Color and Numerical Deficiency

WTF IS THAT? A DROID? OR A RACIST PROJECTION FROM A MIND FILLED WITH A VIRUS?

The following is an excerpt from The Isis Papers. The Keys to the Colors. By Frances Cress Welsing, M.D. Washington, D.C. 1989. Available [HERE] and [HERE] 

A Psychiatric Theory and World Outlook

Unlike religion, the body of knowledge known as science takes the position that all observable phenomena can be explained, or, at least, is grist for the mill of investigation, analysis and understanding by the human mind.

In today's very small world at least three-quarters of the people are "non-white," and the members of this "non-white" majority population are subjected to domination throughout their lives, either directly or indirectly, by a tiny minority of the world's people who classify them­selves as "white." Racism (white supremacy) then, is revealed as one of, if not the most important observable phenomenon in the world today for which social, behavioral and all other scientists should be seeking an explanation.

Heretofore, racism has been defined and described variously, (see Gullattee, Comer, Butts and Pinderhughes). Yet in my view, the com­ment made by Oliver C. Cox in his 1959 award winning text, "Caste, Class and Race" (Monthly Review Press), still prevails:

"It is not ordinarily realized that, of all the great mass of writing on race relations, there is available no consistent theory of race relations. The need for such a sociological explanation is so great that recently, when one author succeeded, with some degree of superficial logic, in explaining the phenomena in terms of caste relations, the college textbooks and social-science journals, almost unanimously and unquestioningly, hurriedly adopted his theory."

Perhaps social and behavioral scientists have failed to develop a sound and consistent theory of racism because of their tendency to be less demanding and less stringently disciplined in sticking to observable and measurable data than the so-called "physical" scientists are required to be in formulating hypotheses. Frequently, contrary to all the basic premises of modern science, statements are made by some of these scientists "a priori" — that is to say, claimed as valid independent of observation. Similarly, society, in general, fails to impose a significant amount of pressure on behavioral and social scientists to yield viable theories and definitions. Such theories and definitions subsequently can stand and function as efficient and effective tools to be utilized by social engineers as guides for changing social reality. However, the contrary seems to be the case; if there is any pressure at all, it is to maintain the social status quo. And all too often, institutions of the society reward the superficial, inconsistent and dysfunctional theories of societal dynamics.

Neely Fuller, in his 1969 copyrighted The United Independent Com­pensatory Code SystemlConcept: a textbook/workbook for thought, speech and/or action for victims of racism (white supremacy), recognized the need for a functional statement on racism, one that could be utilized daily by those earnestly seeking to bring about social change. Fuller observed that, contrary to most present thinking, there is only one functioning racism in the known world — white supremacy. He challen­ges his readers to identify and then to demonstrate the superiority or functional supremacy of any of the world's "non-white" peoples over anyone. Concluding that since there is no operational supremacy of any "colored" people, Fuller reveals that the only valid operational definition of racism is white supremacy. He observes that in spite of any and all statements the world's "non-white" peoples may make about themselves having economic and/or political independence and the like, in the final analysis, they are all victims of the white supremacy process. He places major emphasis on the present realities of the world that can be verified and tested, rather than on what one could imagine to be the case (such as a black or yellow supremacy). He further emphasizes that, instead of focusing on individual cases or on specific locations, a perspective that examines the patterns of relationships between whites and "non-whites" worldwide must be developed.

Fuller explains that racism is not merely a pattern of individual and/or institutional practice; it is a universally operating "system" of white supremacy and domination in which the majority of the world's white people participate. He discounts the validity of theories that recognize the evolution of economic systems as the origin of this state of affairs. Instead, he reveals the inadequate analysis of such theories by suggesting that various economic systems - such as capitalism, communism and socialism - have been devised, used and refined in the effort to achieve the primary goal of white domination.  In other words, the goal of the white supremacy system is none other than the establishment, main­tenance, expansion and refinement of world domination by members of a group that classifies itself as the white "race." Fuller then suggests that the word "race," in this sense, has little biological validity but is translated more correctly as "organization," the sole purpose of which is to maintain white domination and world control. Fuller's emphasis on the concept of color amplifies the assertion made in 1903 by W.E.B. Du Bois (perhaps the greatest American social scientist) in The Souls ofBldckFolk, that the great problem facing the 20th century is that of the color-line.

Whether or not one is emotionally comfortable with Fuller's thesis and assessment is not germane. The question of such comfort never has been the important concern of scientific investigation. Of great significance in Fuller's work is the description of relationships between "non-white" and white peoples. Fuller defines and elucidates these relationships as a means of accounting for and illuminating many past and present observ­able social practices. Also, this examination reveals that, despite all kinds of programs and pronouncements to the contrary, for the past several hundred years, white supremacist social conditions have remained intact as the dominant social reality.

Impressed that the concept of a "system" of white domination over the world's "non-white" peoples could explain the seeming predicament and dilemma of "non-white" social reality, I tended to focus, as a psychiatrist, on what possible motivational force, operative at both the individual and group levels, could account for the evolution of these patterns of social behavioral practice that apparently function in all areas of human activity (economics, education, entertainment, labor, law, politics, religion, sex and war). While Fuller clearly suggests that this "system" consists of patterns of thought, speech and action, practiced to various degrees by the majority of the world's white people, the only comment on etiology he makes is that:

"Most white people hate Black people. The reason that most white people hate Black people is because whites are not Black people. If you know this about white people, you need know little else. If you do not know this about white people, virtually all else that you know about them will only confuse you."

To take Fuller's account a step further, it should be noted that, in the majority of instances, any neurotic drive for superiority usually is founded upon a deep and pervading sense of inadequacy and inferiority. Is it not true that white people represent in numerical terms a very small minority of the world's people? And more profoundly, is not "white" itself the very absence of any ability to produce color? I reason, then, that the quality of whiteness is indeed a genetic inadequacy or a relative genetic deficiency state, based upon the genetic inability to produce the skin pigments of melanin (which is responsible for all skin color). The vast majority of the world's people are not so afflicted, which suggests that color is normal for human beings and color absence is abnormal. Additionally, this state of color absence acts always as a genetic recessive to the dominant genetic factor of color-production. Color always "annihilates" (phenotypically-and genetically speaking) the non-color, white. Black people possess the greatest color potential, with brown, red and yellow peoples possessing lesser quantities, respectively. This is the genetic and psychological basis for The Cress Theory of Color-Confrontation and Racism (White Supremacy).

The Color-Confrontation theory states that the white or color-deficient Europeans responded psychologically, with a profound sense of numerical inadequacy and color inferiority, in their confrontations with the majority of the world's people - all of whom possessed varying degrees of color-producing capacity. This psychological response, whether con­scious or unconscious, revealed an inadequacy based on the most obvious and fundamental part of their being, their external appearance. As might be anticipated in terms of modern psychological theories, whites defen­sively developed an uncontrollable sense of hostility and aggression. This attitude has continued to manifest itself throughout the history of mass confrontations between whites and people of color. That the initial hostility and aggression came only from whites is recorded in innumerable diaries, journals and books written by whites. Also, records indicate that only after long periods of great abuse have non-whites responded defen­sively with any form of counterattack. This perplexing psychological reaction of whites has been directed towards all peoples with the capacity to produce melanin. However, the most profound aggressions have been directed towards Black people, who have the greatest color potential and, therefore, are the most envied and feared in genetic color competition.

The experience of numerical inadequacy and genetic color inferiority led whites to implement a number of interesting, although devastating (to non-white peoples), psychological defense mechanisms. The initialpsychological defense maneuver was the repression of the initial painful awareness of inadequacy. This primary ego defense was reinforced by a host of other defense mechanisms.

One of the most important of these defense mechanisms was reaction formation, a response that converts (at the psychological level) something desired and envied but wholly unattainable, into something discredited and despised. The whites, desiring to have skin color but unable to attain it, claimed (consciously or unconsciously) that skin color was disgusting to them, and began attributing negative qualities to color - especially to blackness. Interestingly, the term "non-white" is a double negative result­ing in a positive statement. This is perhaps a Freudian slip, wherein the use of language ultimately reveals the primary psychological dynamic. Whites' desire to have colored skin can be observed at the very first signs of spring or summer when they begin to strip off their clothes (as many pieces as the law will allow), often permitting their skins to be burned severely in an attempt to add some color to their pale bodies and rendering themselves vulnerable to skin cancer in the process. Most cosmetics are also an attempt to add color to white skin. Such coloring makeup is provided for the white male as well as female. And finally, untold millions are spent annually on chemicals that are advertised as being able to increase the tanning potential of whites. [MORE]