Was L.H. Bailey a Racist?

January 30, 2012 at 11:17 am

In a recent January post on Thornapple CSA‘s blog,Paul B. Thompson, the W.K. Kellogg Professor of Agricultural, Food and Community Ethics at Michigan State University, made the striking claim that Liberty Hyde Bailey was a racist: “But although Bailey is clearly a food ethics icon, he’s also problematic. He was a racist, for one thing, and his writings include occasional sentences and paragraphs that are shocking to modern readers.” Despite notgiving any specific support to his charge, let us take Professor Thompson’scharge seriously. Unfortunately, comments to Professor Thompson’s blog post are currently closed so I’ll respond here.

To clear the playing field, let’s list two important ideas that everyone should know about race:

  • Race has no genetic basis.
  • Race isn’t biological, but racism is still real.

With this in mind, here is what Bailey had to say in his background book, What is Democracy? published in 1918 after the wake of the Great War; “Racial independence and separateness is a doubtful apprenticeship to democracy. It tends to solidify the racial clan, making it a class enterprise in the world. Racial jealousies and hatreds have always stood in the way of democracy, and the modern process has been to break down these barriers…One reason why democracy has thriven in North America is because the population is not a race but a brotherhood.”

It is evident, that Bailey could not discard the idea and workings of racism. This doesn’t make him a racist, however. In great contrast to a racist ideology, Bailey found the ideas of race antithetical to democracy. If he can be accused of anything is perhaps overt optimism that North America consisted as a brotherhood, while we still struggle with the inequalities of racism today.

In his follow-up writing, Universal Service, the Hope for Humanity,BaileyviewedWorld War I as a “great collapse”in societywhere people of every race found it necessary to be prepared, “to destroy the citizen of any other race or people in order to protect itself.” He further asserted, “If we make no fundamental change of direction in these moving forces at the conclusion of the present Lapse, then we must conclude that society does not have within its body the power of self-correction.” Again, Bailey articulates the destructive properties in our belief in race.

In all fairness, perhaps Professor Thompson quick accusation was directed at other aspects of Bailey, namely his science. But as for the man himself and his personal beliefs, we find a very articulate person, hoping for a better future, with a larger belief in humanity. That alone should give one enough restraint in connecting Liberty Hyde Bailey with the ugly stain of racism.

 
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