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NOTESINTRODUCTION1. J. J. Flournoy, A Reply to a Pamphlet . . . (Athens, Ga., 1838), p. 16.2. Quoted in William B. Cohen, The French Encounter with Africans: White Re-sponse to Blacks, 1530–1880(Bloomington, Ind., 1980), p. 222.3. See Anthony J. Barker, The African Link: British Attitudes to the Negro in theEra of the Atlantic Slave Trade, 1550–1807(London, 1978), pp. 44, 208 andsources cited there. Also Alden T. Vaughan, Roots of American Racism(New York,1995), p. 6; Cohen, French Encounter,pp. 14–15, and Eulalio R. Baltazar, TheDark Center: A Process Theology of Blackness(New York, 1973), p. 7.4. Winthrop Jordan, White over Black: American Attitudes toward the Negro,1550–1812(Chapel Hill, 1968), pp. 6–11. A summary of Jordan’s view is pro-vided by George M. Fredrickson, who disagrees with it, in the New York Review ofBooks,7 February 1974, pp. 23–24. 5. Toni Morrison, Playing in the Dark: Whiteness and the Literary Imagination(New York, 1992), pp. 48–49 (emphasis added).6. Harold R. Isaacs, “Blackness and Whiteness,” Encounter(London) 21 (Au-gust 1963), p. 14, n. 4. 7. Kenneth J. Gergen, “The Significance of Skin Color in Human Relations,”Daedalus96 (1967) 397–98, reprinted in J. H. Franklin, Color and Race(Boston,1968), p. 119. See also Jeffrey Russell, The Devil: Perceptions of Evil from Antiq-uity to Primitive Christianity(Ithaca, N.Y., 1977), p. 65. Arrah B. Evarts, “ColorSymbolism,” Psychoanalytic Review6 (1919) 124–57, provides many examples ofcolor symbolism from different cultures and times.8. Studies cited in Cohen, French Encounter,pp. 13–14 and 299, n. 63.9. Dominique Zahan, “White, Red and Black: Colour Symbolism in BlackAfrica,” in The Realms of Colour,ed. A. Portmann and R. Ritsema, Eranos 1972(Leiden, 1974), pp. 375–76; L. Cracco Ruggini, “Il negro buono e il negro mal-vagio nel mondo classico,” in Conoscenze etniche e rapporti di convivenza nell’an-tichità,ed. M. Sordi (Milan, 1979), p. 114, n. 26; Isaacs, “Blackness and White-ness,” p. 14, n. 4 (according to Isaacs, these conventions predate contact withWestern man); Victor Turner, The Forest of Symbols: Aspects of Ndembu Ritual(Ithaca, N.Y., 1967), pp. 57, 60, 65–74, 77, and see also 60, 81–84; Carl N. De-gler, Neither Black nor White: Slavery and Race Relations in Brazil and the UnitedStates(New York, 1971), pp. 211–12. Gergen, “Significance of Skin Color,” pp.397–98; Pauline M. Ryan, “Color Symbolism in Literature,” Journal of Anthro-pological Research32 (1976) 141–60, esp. 144–47; John S. Mbiti, Concepts of Godin Africa(London, 1970), pp. 41, 106, 112, 118, 155–56, 184, 189, 222.10. See also Frank Snowden, Before Color Prejudice: The Ancient View of Blacks(Cambridge, Mass., 1983), pp. 82ff., the literature cited on p. 139, n. 94, and his“Asclepiades’ Didyme,” Greek, Roman, and Byzantine Studies32 (1991) 251, n.30. For explanations as to why this symbolism is so common, in addition to the lit-erature cited thus far, see J. Kovel, White Racism: A Psychohistory(New York, 1970).

NOTESINTRODUCTION1. J. J. Flournoy, A Reply to a Pamphlet . . . (Athens, Ga., 1838), p. 16.2. Quoted in William B. Cohen, The French Encounter with Africans: White Re-sponse to Blacks, 1530–1880(Bloomington, Ind., 1980), p. 222.3. See Anthony J. Barker, The African Link: British Attitudes to the Negro in theEra of the Atlantic Slave Trade, 1550–1807(London, 1978), pp. 44, 208 andsources cited there. Also Alden T. Vaughan, Roots of American Racism(New York,1995), p. 6; Cohen, French Encounter,pp. 14–15, and Eulalio R. Baltazar, TheDark Center: A Process Theology of Blackness(New York, 1973), p. 7.4. Winthrop Jordan, White over Black: American Attitudes toward the Negro,1550–1812(Chapel Hill, 1968), pp. 6–11. A summary of Jordan’s view is pro-vided by George M. Fredrickson, who disagrees with it, in the New York Review ofBooks,7 February 1974, pp. 23–24. 5. Toni Morrison, Playing in the Dark: Whiteness and the Literary Imagination(New York, 1992), pp. 48–49 (emphasis added).6. Harold R. Isaacs, “Blackness and Whiteness,” Encounter(London) 21 (Au-gust 1963), p. 14, n. 4. 7. Kenneth J. Gergen, “The Significance of Skin Color in Human Relations,”Daedalus96 (1967) 397–98, reprinted in J. H. Franklin, Color and Race(Boston,1968), p. 119. See also Jeffrey Russell, The Devil: Perceptions of Evil from Antiq-uity to Primitive Christianity(Ithaca, N.Y., 1977), p. 65. Arrah B. Evarts, “ColorSymbolism,” Psychoanalytic Review6 (1919) 124–57, provides many examples ofcolor symbolism from different cultures and times.8. Studies cited in Cohen, French Encounter,pp. 13–14 and 299, n. 63.9. Dominique Zahan, “White, Red and Black: Colour Symbolism in BlackAfrica,” in The Realms of Colour,ed. A. Portmann and R. Ritsema, Eranos 1972(Leiden, 1974), pp. 375–76; L. Cracco Ruggini, “Il negro buono e il negro mal-vagio nel mondo classico,” in Conoscenze etniche e rapporti di convivenza nell’an-tichità,ed. M. Sordi (Milan, 1979), p. 114, n. 26; Isaacs, “Blackness and White-ness,” p. 14, n. 4 (according to Isaacs, these conventions predate contact withWestern man); Victor Turner, The Forest of Symbols: Aspects of Ndembu Ritual(Ithaca, N.Y., 1967), pp. 57, 60, 65–74, 77, and see also 60, 81–84; Carl N. De-gler, Neither Black nor White: Slavery and Race Relations in Brazil and the UnitedStates(New York, 1971), pp. 211–12. Gergen, “Significance of Skin Color,” pp.397–98; Pauline M. Ryan, “Color Symbolism in Literature,” Journal of Anthro-pological Research32 (1976) 141–60, esp. 144–47; John S. Mbiti, Concepts of Godin Africa(London, 1970), pp. 41, 106, 112, 118, 155–56, 184, 189, 222.10. See also Frank Snowden, Before Color Prejudice: The Ancient View of Blacks(Cambridge, Mass., 1983), pp. 82ff., the literature cited on p. 139, n. 94, and his“Asclepiades’ Didyme,” Greek, Roman, and Byzantine Studies32 (1991) 251, n.30. For explanations as to why this symbolism is so common, in addition to the lit-erature cited thus far, see J. Kovel, White Racism: A Psychohistory(New York, 1970).
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