racism

What if the differences between social strata stem not from genomics or inherent xcellence or even dollars, but merely differences in knowledge? Would this not mean the whole Pyramid is built on shifting sands?" I speculated such a suggestion could be seen as a serious deviancy. Melphi seemed delited. "Try this for deviancy: fabricants are mirrors held up to purebloods' consciences; what purebloods see reflected there sickens them. So they blame you for holding up the mirror." I hid my shock by asking when purebloods might blame themselves. Melphi relplied, "History suggests, not until they are made to.

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.

But maybe they were barbarians. Maybe this is what most barbarians look like. They look like everybody else.

Man is the bridge of good as much as evil. He hurts and he loves. He divides and he unites. He destroys and he rebuilds. He kills and he saves lives. Yet, he denies or pretends that he does not know the other side of him. He only knows of himself as the protagonist, the righteous, and the honorable one. Others, who do not belong to his fold, are the villains, the devils, and the low-life beings. Ironically, the less he knows of his other self the more he becomes what he derides and denigrates. He is the tragic paradox of what he claims to be despite the evidence of his action that proves otherwise. (Danny Castillones Sillada, Man: The Paragon of All Paradoxes)

I accept this award today with an abiding faith in America and an audacious faith in the future of mankind. I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the "isness" of man's present nature makes him morally incapable of reaching up for the eternal "oughtness" that forever confronts him. I refuse to accept the idea that man is mere flotsom and jetsom in the river of life, unable to influence the unfolding events which surround him. I refuse to accept the view that mankind is so tragically bound to the starless midnight of racism and war that the bright daybreak of peace and brotherhood can never become a reality.

Film and novel characters are often stereotyped, but racial stereotyping in many novels or films creates & encourages labelling, discrimination & racism. ~Angelica Hopes

One would never defeat one's circumstances by working and saving one's pennies; one would never, by working, acquire that many pennies, and, besides, the social treatment accorded even the most successful Negroes proved that one needed, in order to be free, something more than a bank account. One needed a handle, a lever, a means of inspiring fear. It was absolutely clear that the police would whip you and take you in as long as they could get away with it, and that everyone else__ousewives, taxi-drivers, elevator boys, dishwashers, bartenders, lawyers, judges, doctors, and grocers__ould never, by the operation of any generous human feeling, cease to use you as an outlet for his frustrations and hostilities.

Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.

It comforts everybody to think of all Negroes as dirt poor, and to regard those who were not, who earned good money and kept it, as some kind of shameful miracle. White people liked that idea because Negroes with money and sense made them nervous. Colored people liked it because, in those days, they trusted poverty, believed it was a virtue and a sure sign of honesty. Too much money had a whiff of evil and somebody else's blood.

The Americans of the United States do not let their dogs hunt the Indians as do the Spaniards in Mexico, but at bottom it is the same pitiless feeling which here, as everywhere else, animates the European race. This world here belongs to us, they tell themselves every day: the Indian race is destined for final destruction which one cannot prevent and which it is not desirable to delay. Heaven has not made them to become civilized; it is necessary that they die. Besides I do not want to get mixed up in it. I will not do anything against them: I will limit myself to providing everything that will hasten their ruin. In time I will have their lands and will be innocent of their death. Satisfied with his reasoning, the American goes to church where he hears the minister of the gospel repeat every day that all men are brothers, and that the Eternal Being who has made them all in like image, has given them all the duty to help one another.

In white neighborhoods, only 1 in 41 properties that could have received a nuisance citation actually did receive one. In black neighborhoods, 1 in 16 eligible properties received a citation. A woman reporting domestic violence was far more likely to land her landlord a nuisance citation if she lived in the inner city.In the vast majority of cases (83 percent), landlords who received a nuisance citation for domestic violence responded by either evicting the tenants or by threatening to evict them for future police calls. Sometimes, this meant evicting a couple, but most of the time landlords evicted women abused by men who did not live with them.

Negro poverty is not white poverty. Many of its causes and many of its cures are the same. But there are differences - deep, corrosive, obstinate differences - radiating painful roots into the community and into the family, and the nature of the individual. These differences are not racial differences. They are solely and simply the consequence of ancient brutality, past injustice, and present prejudice.

External explanations of black-white differences _ discrimination or poverty, for example__eem to many to be more amenable to public policy than internal explanations such as culture. Those with this point of view tend to resist cultural explanations but there is yet another reason why some resist understanding the counterproductive effects of an anachronistic culture: Alternative explanations of economic and social lags provide a more satisfying ability to blame all such lags on the sins of others, such as racism or discrimination. Equally important, such external explanations require no painful internal changes in the black population but leave all changes to whites, who are seen as needing to be harangued, threatened, or otherwise forced to change.In short, prevailing explanations provide an alibi for those who lag__nd an alibi is for many an enormously valuable asset that they are unlikely to give up easily.

But equal treatment in an unequal society could still foster inequality. Because black men were disproportionately incarcerated and black women disproportionately evicted, uniformly denying housing to applicants with recent criminal or eviction records still had an incommensurate impact on African Americans.

I am convinced that imprisonment is a way of pretending to solve the problem of crime. It does nothing for the victims of crime, but perpetuates the idea of retribution, thus maintaining the endless cycle of violence in our culture. It is a cruel and useless substitute for the elimination of those conditions--poverty, unemployment, homelessness, desperation, racism, greed--which are at the root of most punished crime. The crimes of the rich and powerful go mostly unpunished.It must surely be a tribute to the resilience of the human spirit that even a small number of those men and women in the hell of the prison system survive it and hold on to their humanity.

No truth, no equality. No equality, no justice. No justice, no peace. No peace, no love. No love, only darkness.

Love is an awfully personal thing for most of us, so why isn't hate?

The Australian is forcefully loquacious, until the moment of expressing any emotion. He is aggressively committed to equality and equal-opportunity for all men, except for black Australians. He has high assurance in anything he does combined with a gnawing lack of confidence in anything he thinks.