Insulting the Meat: A Remedy for Racism
Richard Lee (1984) is an anthropologist who studied the !Kung of the Kalahari Desert, a remarkably egalitarian people who are indigenous to southern Africa. Lee discovered that the !Kung maintained their unusually egalitarian social relationships by building a “reverse dominance hierarchy ritual” (Boehm et al., 1993) into their daily lives. Lee referred to this equality-enhancing ritual as an exercise in “insulting the meat” (1984, p. 50).
To survive in the desert, the !Kung needed to devote a large portion of each day to gathering life-sustaining plants, fruits, nuts and vegetables. Animal life is sparse in the Kalahari, so meat tends to be a limited and highly valued item in the !Kung diet. The !Kung so eagerly prized the meat that hunters provided that successful hunters posed a serious threat to the !Kung’s egalitarian social structure. In other words, hunters could use the meat that they supplied as a source of leverage to elevate their social status above non-hunters. Consequently, for the !Kung to maintain an egalitarian society they needed to intentionally deflate the egos of successful hunters.
When !Kung hunters returned to camp after making a successful kill, instead of being greeted by adoring admirers the hunter’s friends and family began hurling invectives at their returning heroes. The better and more copious the kill the more the !Kung would insult and degrade the hunter. One of Richard Lee’s informants, a man named Gaudo, described a typical meat insulting ritual in the following terms:
Say there is a !Kung who has been hunting. He must not come home and announce like a braggart, "I have killed a big one in the bush!" He must first sit down in silence until I or someone else comes up to his fire and asks, "What did you see today?" He replies quietly, "Ah, I'm no good for hunting. I saw nothing at all [pause] just a little tiny one." “Then I smile to myself,” Gaugo continued, “because I know he has killed something big.” In the morning we make up a party of four or five people to cut up and carry the meat back to camp. When we arrive at the kill we examine it and cry out, “You mean to say you have dragged us all the way out here in order to make us cart home your pile of bones? Oh, if I had known it was this thin I wouldn't have come.” Another one pipes up, “People, to think I gave up a nice day in the shade for this. At home we may be hungry, but at least we have cool water to drink.” If the horns are big, someone says, “Did you think that somehow you were going to boil down the horns for soup?” (Lee 1984, p. 155-156).
Of course, the !Kung were exultant any time that their hunters returned with kills. Even though they might have been outwardly unpleasant to successful hunters inwardly the !Kung were jubilant.
Why would the !Kung engage in such a strange “insulting the meat” charade? In fact, insulting the meat played a vital role in perpetuating !Kung society. To survive in the desert, the !Kung relied on vital contributions from each and every member of their small bands. Sick or weak band members placed a heavy strain on the larger group. Therefore, the best way to preserve the health and welfare of the entire group was to ensure that all members had equal access to much-needed nourishment.
Insulting the meat helped to maintain egalitarian social relationships among the !Kung by, first of all, reducing rather than inflating the social status of successful hunters. Insulting the meat enabled those who were dependent on the hunters to obtain valuable meat protein without plummeting in status relative to those hunters.
Second, insulting the meat is an exercise in “reverse dominance hierarchy” (Boehm, et al., 1993). This means that, far from experiencing an inflated ego, hunters remain the objects of scorn until they have redistributed portions of their kill to each and every member of their meat-starved band. Once unburdened of his kill, a successful hunter’s status can resume a state of equivalency with that of the other members of his band. Via insulting the meat, the !Kung can remain an egalitarian society that is focused on enhancing the well-being of all.
What do reverse dominance hierarchy rituals, such as insulting the meat, have to do with the larger issue of developing remedies for racism?
Jane Elliot’s and Philip Zimbardo’s classic studies illustrate that it takes naught but a few words from authority figures to transform a tranquil social environment into a seething cauldron on sadistic inequality. Conversely, the !Kung meat insulting ritual demonstrates that, just as people can construct social inequalities, they can also counteract social inequalities.
Likewise, Jane Elliott’s blue eye – brown eye classroom exercise also highlights the fact that, just as Elliot could infect the minds of her students with eye-pigment racism, she could also cure her students of that dreadful social malignancy. If we break down Elliott’s classroom exercise into discrete stages, we can identify the key junctures at which Elliott uses her authority to construct, reconstruct and, finally, eradicate eye-pigment racism:
Time 1: Elliott’s class perceives itself as an undifferentiated group of Midwestern white kids.
Status of eye pigment racism: Elliott’s students evince no discernible signs of racism or inequality.
Time 2: On April 5, 1968, Elliott modifies her students’ perceptions of themselves by arbitrarily asserting that blue-eyed kids are superior to brown-eyed kids.
Status of eye pigment racism:
Blue-eyed kids evince hostile, pigment-biased thinking by racially denigrating brown-eyed kids.
Brown-eyed kids evince signs of suggestion-induced racial inferiority.
Time 3: Elliott socially-reconstructs eye pigment racism in her classroom by asserting that her students should henceforth perceive brown-eyed kids as being socially-superior to blue-eyed kids.
Status of eye pigment racism:
Brown-eyed kids turn the tables and racially denigrate blue-eyed kids.
Blue-eyed kids suffer from suggestion-induced racial inferiority.
Time 4: Elliot eradicates the racism in her classroom by terminating the eye pigment exercise and informing her students that they are all racially equal.
Status of eye pigment racism:
Elliott and her students cease all eye pigment related hostilities.
Elliott’s students resume a state of egalitarian normalcy in her classroom.
We feel that this time sequence clarifies the manner in which Elliott constructs and destroys racism purely via the power of suggestion. The most extraordinary moment in Elliott’s exercise occurs when she obliterates the eye-pigment racial divide among her students. In so doing, Elliott demonstrates that at least one form of racism is eradicable. If, as we have argued throughout this discussion, all forms of racism are suggestion-induced social constructions, then the authors are convinced that it should also be possible to eradicate every other form of racism as well (Carlin, 2008).
The !Kung’s meat insulting ritual demonstrates that it is not possible to eliminate social inequality with apathy. If, day in and day out, the !Kung had not aggressively counteracted “meat hunter privilege,” then egomaniacal hunters would surely have undermined the !Kung’s egalitarian social relationships. This illustrates the fact that if people are not actively involved in the process of neutralizing social inequality, then they are very likely in the process of creating social inequality. The price of democracy is eternal vigilance.
In the world outside Jane Elliott’s classroom, suggestion-induced social dominance hierarchies have more than once incited horrifying forms of racial prejudice, such as Nazi Germany’s extermination of Jews. What remains to be seen is the degree to which the power of suggestion, or appropriately-designed reverse dominance hierarchy rituals can eliminate long-held racist prejudices among members of the general public.
It is significant that, at some point during Time 2 and Time 3 of Elliott’s in-class exercise, Elliot subjected all of her students to the sting of racial abuse. Similar to the sting of any other immunization, exposing her students to “a dose” of racism may have been painful, but Elliot’s immunizing treatment might well have made her students more receptive to the idea of eradicating the eye pigment racism as soon as the opportunity arose. Once again, Elliot’s students eagerly complied when she told them to terminate the eye-pigment racism in their classroom.
People who have been victimized by racism are arguably better equipped to empathize with others who have been similarly victimized (Griffin, 1961). Conversely, those who have never experienced racist malice might be less inclined to empathize with those who have. This outcome corresponds with one of the key findings from Stanley Milgram’s Obedience experiments: Milgram (2004) found that sadism decreased as proximity to victims increased. The more we empathize with Others, the less likely we are to terrorize them.
To be clear, we are not recommending that all Americans should undergo a “blue-eye/brown-eye” racial-immunization exercise. Any such initiative would be ethically-abhorrent and logistically impossible. What we are saying is that when people who are unfamiliar with discrimination suddenly feel the poisonous stab of racism (Griffin, 1961) they tend to develop an enhanced capacity to empathize with the racially-despised. If Hitler had been a Jew, even for only a day—at Auschwitz!—he just might have rethought his Final Solution.
To put it mildly, the USA is not yet as colorblind as one would expect the “world’s greatest democracy” to be. Insulting the meat may preserve the egalitarian social structure of small gatherer-hunter tribes in the Kalahari Desert. However, terminating racism in a democracy with over 320 million citizens will require a reverse dominance hierarchy ritual of an entirely different magnitude. What sort of ritual, one may well wonder, would be sufficient to galvanize a nation of 320 million Americans around the cause of eradicating the scourge of racism once and for all?
If the United States is ever going to make a sincere effort to eradicate racism, it will be necessary to kill that vile weed at its root. So, where, one may ask, does the deepest taproot of American racism lie? Racism certainly existed in the western hemisphere before the founding of the USA. We can thank Christopher Columbus for importing a particularly noxious brand of European-style racism to the New World. Thanks for nothing, Chris! Columbus was not a hero (Zinn, 2003).
If, however, we are searching for the foundations of uniquely US-style racism, then we will have to search for underlying racial biases in the political structures upon which the USA was founded: the US Constitution. What does the Constitution have to say about racism? Once again, the text of Article 1, Section 2, Clause 3 of the United States Constitution is revealing:
Representatives and direct Taxes shall be apportioned among the several States which may be included within this Union, according to their respective Numbers, which shall be determined by adding to the whole Number of free Persons, including those bound to Service for a Term of Years, and excluding Indians not taxed, three fifths of all other Persons (Constitution of the United States).
The United States is a democracy that was born in hypocrisy. How can a nation that calls itself a democracy treat the vast majority of its residents as either non-entities or sub-humans?
Democracy + 3/5 Compromise = Hypocrisy
For people of color, the US Constitution does not make good on the promise of democracy. Instead, for people of color, the US Constitution amounts to a declaration of war. Given that the white supremacist dogma which defines US-style racism is still inscribed in the text of the US Constitution, if the US is ever going to cease hostilities against people of color, then Americans will have to eliminate the passages in the US Constitution that vilify people of color and simultaneously institutionalize white supremacy.
As we have already seen, authorities who insinuate that Real Men are better than Others can trigger appalling demonstrations of racism. So long as Americans preserve language in their most sacred of documents—the US Constitution, no less—that advocates skin pigment racism, the USA will remain a bastion of white supremacy that inflicts grievous injury upon people of color each and every day. Therefore, we call for the immediate and total erasure of the Three-Fifths Compromise from the US Constitution.
Hypocrisy – 3/5 Compromise = Democracy
In calling for the erasure of the Three-Fifths Compromise, we are not proposing another constitutional amendment, such as the Equal Rights Amendment. No, we are proposing something altogether unprecedented—at least at the federal level. For the good of democracy, we are calling for the complete erasure of reprehensible language that should never have been incorporated into a purportedly democratic constitution in the first place. Since adopting the US Constitution in 1789, Americans have amended the Constitution many times, but Americans have never erased any portion of the original document. The time has arrived for Americans to do precisely that.
It is no wonder that racism has been rampant in the USA ever since its founding. It is not possible to build a real democracy out of a document that advocates white supremacy. So long as the Three-Fifths Compromise remains woven into the US Constitution, the USA will remain committed to racist injustice in both word and deed.
No doubt proposing that Americans should strike the Three-Fifths Compromise from the US Constitution will ruffle some feathers. How dare we suggest that portions of the USA’s most sacred document are so destructive of democracy that they should be erased from the Constitution in their entirety? In response, we would ask, “Precisely which democracy-loving constituencies would defend the genocide-inspiring language of the Three-Fifths Compromise?”
We submit that, if anyone had ever bothered to ask if people of color if they supported having language in the US Constitution that dehumanized people of color, people of color would have emphatically rejected such a proposal. It is difficult to imagine anyone who is daily besieged by America’s shit-storm of micro and macro racist aggressions defending the Other-hating sentiments that comprise the Three-Fifths Compromise. The only people who are likely to defend the anti-democratic language of the Three-Fifths Compromise are the white supremacists who care more about maintaining America’s perverted system of racist privilege than creating a nation that truly embodies the USA’s democratic ideals.
As a thought exercise, it might be worthwhile to consider replacing the Three-Fifths Compromise with a universal declaration of human equality. Such a statement would certainly make much more sense in the context of a democratic constitution than a statement that denigrates the vast majority of humanity. A universal declaration of human equality would also change the US government’s role from chief instigator of racist hostilities to (as it should be) chief protector of human rights. Of course, incorporating a universal declaration of human equality in the US Constitution would make it more difficult for authorities to conveniently reclassify immigrants, people of color and wartime enemy-Others as sub-humans, but perhaps that’s a good thing.
Some people are likely to be so deeply wedded to racist misanthropy that their irrational convictions will remain immune to any amount of rational discourse.
We don’t have to have reason to hate them, just because they breathe we hate the filthy bums (Brummel, 1998, Emphasis added).
Nevertheless, there is also evidence that both individuals and entire societies can change. In 2002, Oregonians successfully voted to expunge the racist ban on people of color from their state Constitution. Also, until recently, it would have been unthinkable for a richly-pigmented man to be elected President of the United States. If miracles on that scale can occur, then there is every reason to hope that Americans may one day purge the US Constitution of white supremacism—if Oregonians can remove racist language from their state Constitution, then there is every reason to believe that Americans can expunge the Three-Fifths Compromise from the US Constitution. On that happy day, the USA will finally take its first serious step toward creating a real democracy in both word and deed.
The Future is What We Make it
Jane Elliott’s work offers a tantalizing glimpse into the role that suggestion plays in socially-constructing racism. Elliott illustrates that it can be as simple to infect the human mind with racist irrationality as it is to eradicate such malignant delusions.
At the very least, scientists owe it to the world to tell the truth. The core truth at the heart of this discussion is that race is one of the most destructive lies that humanity has ever concocted. Enlightened thinking has succeeded in eliminating numerous other age-old scourges. So, there is reason to believe that, if we put our rational minds to work, racism may one day be as curable as any other medieval malady.
As we have learned from modern medicine the key to curing any disease is to isolate the cause and then concoct an effective antidote. Toward that end, we can say that racism is a social-psychological disorder that thrives in any environment where the voice of authority asserts that Real Men are better than Others. If we are going to destroy racism, then we must debunk the fallacies that support the ravings of racist authorities—regardless of whether such gibberish emanates from the mouths of racists, or clutters the pages of (anti)democratic political constitutions.
Any scourge as old and tenacious as racism cannot be cured overnight. Nevertheless, the following is a list of three steps that, starting now, scientists and the general public can and should employ to make immediate progress against the scourge of racism.
Quit Shilly-Shallying: Beginning now, responsible people should follow the American Anthropological Association’s example and repudiate the concept of race.
Replace race with ethnicity.
Too many people use the terms, race and ethnicity, interchangeably. They are not interchangeable concepts.
Ethnicity is a sound, measurable empirical phenomenon.
Race is a destructive myth.
The US must delete the Three-Fifths Compromise from its Constitution and officially terminate all remaining white supremacist hostilities against people of color.
Does curing the blight of racism sound impossible or pollyannaish? Actually, it should be as easy for Americans to eradicate the scourge of skin pigment racism as it was for Jane Elliott to banish eye pigment racism from the minds of her third graders. As enlightened citizens of the 21st century, we—and scientists more than anyone—must come to grips with the fact that race is just as illusory as archaic beliefs in witches, warlocks, and vampires. We can render such medieval superstitions harmless so long as we rationally banish them to the realm of childish fantasy. It is only when people are deluded into believing that fairy tales are real that Dark Age fantasies can wreak havoc in the real world. Take, for example, the Salem witch trials or Hitler's crackpot delusions about Jews. It wasn’t until the Germans emerged from their Nazi-induced trance that they grasped the true horror of their and Hitler's atrocities.
Just as the Salem witch-hunters, World War II-era Germans, and the rapscallions in Jane Elliott’s classroom were cured of their hate-filled delusions, the same is possible for every other racist. Once again, curing racism involves debunking the suggestion-induced delusion that humanity can be divided and ranked by race. Any rational person is capable of debunking race in precisely the same way that they debunk erroneous beliefs in hobgoblins, ghouls, and zombies.
Racism is an awful, but curable social-psychological disorder. Scientists who pretend that they can be neutral about racism—such as those who support the American Sociological Association’s misguided endorsement of the racist status quo—actively cultivate a social environment in which age-old racist superstitions can thrive and, in so doing, aid and abet every hate crime that racists commit.
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