Best 1486 quotes in «racism quotes» category

The nation as it is currently constituted has never dealt with a yesterday or tomorrow where we were radically honest, generous, and tender with each other.

The news cycle never let me breathe anymore. 9/11 happened last fall, two weeks into my freshman year, and a couple of weeks later two dudes attacked me while I was walking home from school and the worst part—the worst part—was that it took me days to shake off the denial; it took me days to fathom the why. I kept hoping the explanation would turn out to be more complex, that there’d turn out to be more than pure, blind hatred to motivate their actions. I wanted there to be some other reason why two strangers would follow me home, some other reason why they’d yank my scarf off my head and try to choke me with it. I didn’t understand how anyone could be so violently angry with me for something I hadn’t done, so much so that they’d feel justified in assaulting me in broad daylight as I walked down the street. I didn’t want to understand it. But there it was.

The notion of racial difference—specifically the notion of white supremacy—proved far more durable than the institution that gave birth to it.

The notion that Google/ Alphabet has the potential to be a democratizing force is certainly laudable, but the contradictions inherent in its projects must be contextualized in the historical conditions that both create and are created by it.

The officer's question already let me know that in his eyes I was dirt; that is, matter out of place.

The outcast lepers would like to drag everything down in their ruin. And they become all the more evil, the more you cast them out; and the more you depict them as a court of lemurs who want your ruin, the more they will be outcast.

The people who think of themselves as White have the choice of becoming human or irrelevant. Or--as they are, indeed, already, in all but actual fact: obsolete. For, if trouble don't last always, as the Preacher tells us, neither does Power, and it is on the fact or the hope or the myth of Power that that identity which calls itself White has always seemed to depend.

The politics of whiteness transcends the colour of anyone's skin. It is an occupying force in the mind. It is a political ideology that is concerned with maintaining power through domination and exclusion. Anyone can buy into it, just like anyone can choose to challenge it. [...] Those who perceive every critique of white-dominated politics to be an attack of them as a white person are probably part of the problem.

The popular mocking of reparations as a harebrained scheme authored by wild-eyed lefties and intellectually unserious black nationalists is fear masquerading as laughter.

The precise ancestry of a black drug dealer or cop killer is irrelevant. His blackness predicts and explains his crime. He reinforces the racist presumption. It is only when that presumption is questioned that a fine analysis of ancestry is invoked. Frederick Douglass was an ordinary nigger while working the fields. But as a famed abolitionist, it was often said that his genius must derive from his white half.

The power structure understands that Black folks have been hungry for so long, fixing us a plate now that's the same size as theirs would do nothing for our hunger. After all, they're pretty full and fat. They know we now require a much bigger plate than theirs to quiet the stomach rumblings. They see us and know what it looks like to be less powerful. They are fighting to never FEEL it.

The prejudiced are easily manipulated.

The price of conviction has never been cheap, but it will always be worth it.

The problem is, there is no geographical cure. No matter where we (Black American Folk) go, we are still too plugged into this place. Our cousins, grandmothers, aunts, nieces will be in this place. And the second we start looking at it as a "them" problem, we become another problem.

The problem of racial minorities, more than ninety years after the Emancipation Proclamation of President Abraham Lincoln on January 1, 1863, is still our country’s number-one problem. It touches upon every phase of our national economy, health and security, religion and culture. Most of us do not care to discuss it, for we feel uneasily that it reveals an ugly cleavage of thought among our fellow citizens.

The principle victims of British policies are Unpeople—those whose lives are deemed worthless, expendable in the pursuit of power and commercial gain. They are the modern equivalent of the ‘savages’ of colonial days, who could be mown down by British guns in virtual secrecy, or else in circumstances where the perpetrators were hailed as the upholders of civilisation.

The problem was time. Her augmented physiology had given her the time to go from hardened bigot to tolerant, relaxed progressive, reserving fear and hatred for the truer Enemy. She even had time to regress back. Alder Malone probably wasn’t going to have the time. "He changed clothes in front of me … like I was some pet, some dog. Privacy is between humans.

The problem with racial discrimination, though, is not the inference of a person's race from their genetic characteristics. It is quite the opposite: it is the inference of a person's characteristics from their race. The question is not, can you, given an individual's skin color, hair texture, or language, infer something about their ancestry or origin. That is a question of biological systematics -- of lineage, taxonomy, of racial geography, of biological discrimination. Of course you can -- and genomics as vastly refined that inference. You can scan any individual genome and infer rather deep insights about a person's ancestry, or place of origin. But the vastly more controversial question is the converse: Given a racial identity -- African or Asian, say -- can you infer anything about an individual's characteristics: not just skin or hair color, but more complex features, such as intelligence, habits, personality, and aptitude? /I/ Genes can certainly tell us about race, but can race tell us anything about genes? /i/ To answer this question, we need to measure how genetic variation is distributed across various racial categories. Is there more diversity _within_ races or _between_ races? Does knowing that someone is of African versus European descent, say, allow us to refine our understanding of their genetic traits, or their personal, physical, or intellectual attributes in a meaningful manner? Or is there so much variation within Africans and Europeans that _intraracial_ diversity dominates the comparison, thereby making the category "African" or "European" moot? We now know precise and quantitative answers to these questions. A number of studies have tried to quantify the level of genetic diversity of the human genome. The most recent estimates suggest that the vast proportion of genetic diversity (85 to 90 percent) occurs _within_ so-called races (i.e., within Asians or Africans) and only a minor proportion (7 percent) within racial groups (the geneticist Richard Lewontin had estimated a similar distribution as early as 1972). Some genes certainly vary sharply between racial or ethnic groups -- sickle-cell anemia is an Afro-Caribbean and Indian disease, and Tay-Sachs disease has a much higher frequency in Ashkenazi Jews -- but for the most part, the genetic diversity within any racial group dominates the diversity between racial groups -- not marginally, but by an enormous amount. The degree of interracial variability makes "race" a poor surrogate for nearly any feature: in a genetic sense, an African man from Nigria is so "different" from another man from Namibia that it makes little sense to lump them into the same category.

The rage of the disesteemed is personally fruitless, but it is also so absolutely inevitable; this rage, so generally discounted, so little understood even among the people whose daily bread it is, is one of the things that makes history. Rage can only with difficulty, and never entirely, be brought under the domination of the intelligence and is therefore not susceptible to any arguments whatever.

The races are like America's children. White people are the firstborn, so they were Dad's favorite. Black people are the second kids, the abused ones, so they still hate Dad. Latinos are the third, caught in the middle and always trying to make peace between the other siblings. Asians are the youngest, and get good marks in school, but basically are just trying to keep their heads down and not get involved. And Native Americans are the old uncle who owns a house and everyone else in the family was like, "He's not using that! Let's move in!

The racism, misogyny, and counter-rationality of the reactionary right in American politics for the last several years is a frightening exhibition of the destructive force of anger deliberately nourished by hate, encouraged to rule thought, invited to control behavior. I hope our republic survives this orgy of self-indulgent rage.

There appears to be a vast amount of confusion on this point, but I do not know many Negroes who are eager to be "accepted" by white people, still less to be loved by them; they, the blacks, simply don't wish to be beaten over the head by the whites every instant of our brief passage on this planet. White people in this country will have quite enough to do in learning how to accept and love themselves and each other, and when they have achieved this -- which will not be tomorrow and will not be today and may very well be never -- the Negro problem will no longer exist, for it will no longer be needed.

There are hundreds of political prisoners right now in America’s jails who were so taken by Malcolm [X’s} spirit that they became warriors and the powers that be understood them as warriors. They knew that a lot of these other middle-class [black] leaders were not warriors; they were professionals; they were careerists. But these warriors had callings, and they have paid an incalculable and immeasurable price in those cells.

There are no superior or inferior races. No one is intrinsically inferior or superior. All have the same value as creatures of god. Those who put others down simply want to exploit them.

Then Mr. Underwood's meaning became clear: Atticus had used every tool available to free men to save Tom Robinson, but in the secret courts of men's hearts Atticus had no case.

The notion that we should promote “happy” or “humane” exploitation as “baby steps” ignores that welfare reforms do not result in providing significantly greater protection for animal interests; in fact, most of the time, animal welfare reforms do nothing more than make animal exploitation more economically productive by focusing on practices, such as gestation crates, the electrical stunning of chickens, or veal crates, that are economically inefficient in any event. Welfare reforms make animal exploitation more profitable by eliminating practices that are economically vulnerable. For the most part, those changes would happen anyway and in the absence of animal welfare campaigns precisely because they do rectify inefficiencies in the production process. And welfare reforms make the public more comfortable about animal exploitation. The “happy” meat/animal products movement is clear proof of that. We would never advocate for “humane” or "happy” human slavery, rape, genocide, etc. So, if we believe that animals matter morally and that they have an interest not only in not suffering but in continuing to exist, we should not be putting our time and energy into advocating for “humane” or “happy” animal exploitation.

The only color we must be cynical about is never skin color but, the color of character for what character can do, skin color may never be able to do.

The only real remedy for the problem of racial prejudice is the transforming power of the Lord Jesus Christ.

The overwhelming tendency of markets is to bring people together, break down prejudices, persuade people of the need to cooperate regardless of class, race, religion, sex/gender, and physical ability. The same is obviously and especially true of sexual orientation. It is the market that rewards people who put aside their biases and seek gains through trade. This is why states devoted to racialist and hateful policies always resort to violence in control of the marketplace.

The other thing you can do is write a strong personal essay which lets admissions people inside your life, your heart, and your world. ... Anyway, it can be hard to figure out what to write about, so here are a few suggestions: ... 5. Reasons it's wrong to be racist even though it makes sense to you.

The point is, education in its truest form, is the foundation of all human endeavors. It is the most noble of all the civilized elements of human consciousness. Education enables the humans to achieve their fullest mental and physical potential in both personal and social life. The ability of being educated is what distinguishes humans from animals. You can teach a cockatoo to repeat a bunch of vocabularies, but you cannot teach it to construct a space shuttle and go to the moon.

the planter class extended special privileges to poor whites in an effort to drive a wedge between them and black slaves

The plight of Jews in German-occupied Europe, which many people thought was at the heart of the war against the Axis, was not a chief concern of Roosevelt. Henry Feingold's research (The Politics of Rescue) shows that, while the Jews were being put in camps and the process of annihilation was beginning that would end in the horrifying extermination of 6 million Jews and millions of non-Jews, Roosevelt failed to take steps that might have saved thousands of lives. He did not see it as a high priority; he left it to the State Department, and in the State Department anti-Semitism and a cold bureaucracy became obstacles to action. Was the war being fought to establish that Hitler was wrong in his ideas of white Nordic supremacy over "inferior" races? The United States' armed forces were segregated by race. When troops were jammed onto the Queen Mary in early 1945 to go to combat duty in the European theater, the blacks were stowed down in the depths of the ship near the engine room, as far as possible from the fresh air of the deck, in a bizarre reminder of the slave voyages of old. The Red Cross, with government approval, separated the blood donations of black and white. It was, ironically, a black physician named Charles Drew who developed the blood bank system. He was put in charge of the wartime donations, and then fired when he tried to end blood segregation. Despite the urgent need for wartime labor, blacks were still being discriminated against for jobs. A spokesman for a West Coast aviation plant said: "The Negro will be considered only as janitors and in other similar capacities.... Regardless of their training as aircraft workers, we will not employ them." Roosevelt never did anything to enforce the orders of the Fair Employment Practices Commission he had set up.

There are no racists in America, or at least none that the people who need to be white know personally.

There are some animal advocates who say that to maintain that veganism is the moral baseline is objectionable because it is “judgmental,” or constitutes a judgment that veganism is morally preferable to vegetarianism and a condemnation that vegetarians (or other consumers of animal products) are “bad” people. Yes to the first part; no to the second. There is no coherent distinction between flesh and other animal products. They are all the same and we cannot justify consuming any of them. To say that you do not eat flesh but that you eat dairy or eggs or whatever, or that you don’t wear fur but you wear leather or wool, is like saying that you eat the meat from spotted cows but not from brown cows; it makers no sense whatsoever. The supposed “line” between meat and everything else is just a fantasy–an arbitrary distinction that is made to enable some exploitation to be segmented off and regarded as “better” or as morally acceptable. This is not a condemnation of vegetarians who are not vegans; it is, however, a plea to those people to recognize their actions do not conform with a moral principle that they claim to accept and that all animal products are the result of imposing suffering and death on sentient beings. It is not a matter of judging individuals; it is, however, a matter of judging practices and institutions. And that is a necessary component of ethical living.

The power of love is that it sees all people.

There are white people who know how to act politely to blacks, but deep down you know they're uncomfortable. They're worse, more dangerous than those who speak their minds, because they don't know what they're capable of.

There comes a time in everyone's life where if you have intellectual curiosity and an inquisitive mind, you assess the prejudices learned from family and the environment in which you've grown up in — and make a decision to either reject it, or take comfort in remaining ignorant.

There is a difference between agreement and understanding: When discussing complex social and institutional dynamics such as racism, consider whether "I don't agree" may actually mean "I don't understand.

There is data [on race and intelligence]. My claim is that it doesn't mean what we think it means. There isn't enough work; there aren't enough people who have done the work – and the definition...I mean, trust me: "heritable" is a serious problem. Because...for example, let's say that there was a belief that people who had a brow ridge, or something, were stupid. And that belief was widespread. And that brow ridge was genetically encoded, and it resulted in people going into the world and facing discrimination in school, let's say, because the brow ridge connoted to the teachers that they were not likely to be intelligent, and therefore they were given simpler lessons; they got dumbtracked or something like that. That would show up as a genetically heritable difference in intelligence between brow-ridged people and non-brow-ridged people. That does not mean that it was encoded in the genome and that it was the brain that was blueprinted...what it means is that some feature that was encoded in the genome caused the environment to interact with the individual in a way that then produced a difference in intellect. [...] It is so early in the study of this stuff, we really don't know. And the taboo nature of those questions is causing a vacuum that is being filled with an artificially pure (and probably not correct) perspective.

There is a distinction I am beginning to make in my living between pain and suffering. Pain is an event, an experience that must be recognized, named and then used in some way in order for the experience to change, to be transformed into something else, strength or knowledge or action. Suffering, on the other hand, is the nightmare reliving of unscrutinized and unmetabolized pain. When I live through pain without recognizing it self-consciously, I rob myself of the power that can come from using that pain, the power to fuel some movement beyond it. I condemn myself to reliving that pain over and over and over whenever something close triggers it. And that is suffering, a seemingly inescapable cycle.

There is a certain finality about integration in housing in relation to the whole race relations problem. Many believe that when integration in housing is common, the race-relations problem will have been dealt its death blow. From this point of view, housing has always been the central issue in race relations, the final acid test which race relations progress must meet.

There are no worse oppressors than those who have been oppressed themselves for they will justify all means of self-preservation, including persecution and oppression of others, to the extent of, and worse than that which they had endured. This will weigh heavily on the souls of future generations.

There is a gaping hole in the history of the Holocaust. Between Adolf Hitler and Joseph Mengele there was a hierarchy of scientists whom were responsible for writing the infamous racial legislation of the Third Reich. These scientists, doctors, and legislators enjoyed prestigious positions in the various institutions within Hitler's Germany. To be more precise, many of the ghastly experiments credited to Mengele were ordered by this group of high-ranking scientists and doctors. Mengele was following their orders, yet many of these German doctors and scientists were set free after being captured by the Allies. Previously unpublished manuscripts, correspondence, and conveniently forgotten publications reveal professional and political relationships as well as shared scientific convictions between high-profile American Progressives, British Fabian Socialists, and their German counterparts. The mounting evidence points to the long-standing designs and machinations of "scientific racism", a still poorly understood aspect of history. This book documents the hundred year trajectory of the history of "scientific racism" from its initial intentions to create "a race of masters" to the Holocaust, which resulted from Hitler's conviction to create a "master race". These scientific prejudices and political dogmas are as relevant today as they were leading up to WWII. A thorough understanding of the origins of this movement is in order.

There is a much-loved region in the American fantasy where pale white women float eternally under black magnolia trees, and white men with soft hands brush wisps of wisteria from the creamy shoulders of their lady loves. Harmonious black music drifts like perfume through this precious air, and nothing of a threatening nature intrudes. The South I returned to, however, was flesh-real and swollen-belly poor.

There is a very dangerous myth that #Hitler was solely fueled by racism. His desire to engineer society was pervasive. Racism alone cannot explain what happened in The Holocaust without also addressing Hitler's statist policies.

There is more for us to gain through love than hate.

There is no small irony here: An administration which flaunted its intellectual superiority and its superior academic credentials made the most critical of decisions with virtually no input from anyone who had any expertise on the recent history of that part of the world, and it in no way factored in the entire experience of the French Indochina War. Part of the reason for this were the upheavals of the McCarthy period, but in part it was also the arrogance of men of the Atlantic; it was as if these men did not need to know about such a distant and somewhat less worthy part of the world. Lesser parts of the world attracted lesser men; years later I came upon a story which illustrated this theory perfectly. Jack Langguth, a writer and college classmate of mine, mentioned to a member of that Administration that he was thinking of going on to study Latin American history. The man had turned to him, his contempt barely concealed, and said, “Second-rate parts of the world for second-rate minds.

There is no reason for you to try to become like white people and there is no basis whatever for their impertinent assumption that they must accept you. The terrible thing, old buddy, is that you must accept them. And I mean that very seriously. You must accept them and accept them with love. For these innocent people have no other hope. They are, in effect, still trapped in a history which they do not understand; and until they understand it, they cannot be released from it. They have had to believe for many years, and for innumerable reasons, that black men are inferior to white men. Many of them, indeed, know better, but, as you will discover, people find it very difficult to act on what they know.

There is no racism against white people. If you can turn on the tv and see people like you that's not racism. If you can have your favorite characters who are poc race changed to look like you then you don't face racism. If you don't think about Ferguson every single second because your race is being killed every hour, that's not racism. If you don't get called derogatory slurs because of your skin tone that's not racism. If you don't hate your body because of your race that's not racism. If you don't have to go through life knowing people will think of you as ugly or disgusting and hate you simply because your white that's not racism. You don't face racism for being white. Ya people can be jerks about it. But its not institutionalized. That's like saying you face discrimination for being straight. It's not a thing. You don't face racism. You might want to get over that