Black En White Quotes

[M]en, though they know full well how much women are worth and how great the benefits we bring them, nonetheless seek to destroy us out of envy for our merits. It's just like the crow, when it produces white nestlings: it is so stricken by envy, knowing how black it is itself, that it kills its own offspring out of pique.

You're a freak. But I really can't accept these-' Were you raised in a barn? Don't be ruuuuuude, my boy. They're a gift.' Blay shook his head. 'Take them, John. You're just going to lose this argument, and it will save us from the theatrics.' Theatrics?' Qhuinn leaped up and assumed a Roman oratory pose. 'Whither thou knowest thy ass from thy elbow, young scribe?' Blay blushed. 'Come on-' Qhuinn threw himself at Blay, grasping onto the guy's shoulders and hanging his full weight off him. 'Hold me. Your insult has left me breathless. I'm agasp.' Blay grunted and scrambled to keep Qhuinn up off the floor. 'That's agape.' Agasp sounds better.' Blay was trying not to smile, trying not to be delighted, but his eyes were sparkling like sapphires and his cheeks were getting red. With a silent laugh, John sat on one of the locker room benches, shook out his pair of white socks, and pulled them on under his new old jeans. 'You sure, Qhuinn? 'Cause I have a feeling they're going to fit and you might change your mind. Qhuinn abruptly lifted himself off Blay and straightened his clothes with a sharp tug. 'And now you offend my honor.' Facing off at John, he flipped into a fencing stance. Touché.' Blay laughed. 'That's en garde, you damn fool.' Qhuinn shot a look over his shoulder. 'ça va, Brutus?' Et tu?' That would be tutu, I believe, and you can keep the cross-dressing to yourself, ya perv.' Qhuinn flashed a brilliant smile, all twelve kinds of proud for being such an ass. 'Now, put the fuckers on, John, and let's be done with this. Before we have to put Blay in an iron lung.' Try sanitarium.' No, thanks, I had a big lunch.

La vida es un libro en blanco y negro y nosotros salimos a llenar unas hojas" Life is a book in white and black and we have to go out and to fill the pages

Nigger has no rival. There is no rough or refined equivalence between the term and the many derisive references to white folk. Those terms don’t evoke singularly gruesome actions. Nigger is unique because the menace it implies is portable; it shows up wherever a white tongue is willing to suggest intimidation and destruction. There are no examples of black folk killing white people en masse; terrorizing them with racial violence; shouting “cracker” as they lynch them from trees and then selling postcards to document their colossal crimes. Black folk have not enjoyed the protection of the state to carry out such misdeeds.

No quiero ser esa persona, así que paso la mayor parte de mi tiempo en la escuela fingiendo y mintiendo. Se necesita un gran esfuerzo para fingir algo que no eres. No pienso en la música que me gusta, pienso en la música que debería gustarme. Cuando tuve una novia, traté de convencerla de que era el hombre que ella quería que fuera. Cuando estoy en una multitud, me quedo en la retaguardia hasta que pueda encontrar la manera de hacerlos reír. Por suerte, si hay una cosa que se me da bien, es fingir y mentir.

I read the following: Three local girls arrested in connection with area-wide drug-distribution ring, caught en route to the Collinsville South High Prom. "Your mother thinks we'll have news crews camped on our lawn," He said. I was less concerned about that and more concerned that it was now forever in black and white that we had been dateless for the prom.

Funny is like sexy, and they are kind of related. What turns one person on is hilarious to another person. And vice versa. And you can see all of this at the nexus of clowns. Many people think clowns are hilarious. (Many others think clowns are creepy.) But there is a certain percentage of people who think clowns are sexy. Don't believe me, Google "clown porn" right now. I dare you. And if you don't need to Google that, then it's because it is already saved on your browser. So when these dudes say, "Women aren't funny," they are forgetting a classically important addendum: "to me." They should be saying, "Women aren't funny to me." But they don't say "to me" because if you are a man in America, you are considered the norm. (Remember it's the NBA and the W[omen's]NBA, not the WNBA and the M[en's]NBA.) And if you are a white man in America, then you are also considered the norm.

Dicen que lo parió un fatigado vientre irlandés, pero se crió entre negros. En ese caos de catinga y de motas gozó el primado que conceden las pecas y una crencha rojiza. Practicaba el orgullo de ser blanco; también era esmirriado, chúcaro, soez.

Au!' zeg ik. 'Weet je eigenlijk wel wat een beul je bent?' Nu lacht ze van oor tot oor. Als het mogelijk was, zouden haar mondhoeken helemaal opkrullen. Ze leunt naar voren. 'O, dat weet ik heus wel. En ik weet ook dat jij het lekker vindt.' Sam gniffelt. Mij kan het niet schelen. Ik vind het inderdaad lekker.

In the center of all these transformations is the fugitive slave. Winning her emancipation singly, in groups and en masse, stealing through dark swamps and across busy roads, dodging the slave catchers and outwitting police patrols, she moves unseen on the edges of history, changing it inexorably with her flight. To find herself, she must steal and abolish white property, must abolish herself-as-property. She strikes fear into the heart of white society because she reveals just how flimsy their regimes of property, power, and domination can be in the face of her jailbreak for freedom. This specter of slaves freeing themselves is American history’s first image of Black looters.

There were distinct advantages to black atheism, to a disbelief in dreams and moral appeal. First, it removed the weight of believing that “white people,” en masse, were interested listeners. “White people,” en masse, are not. They are—like any other people—mostly self-interested, which is why mass appeals to conscience, minus some compelling, existential threat, generally end in disappointment.

Car là encore ces hommes se livraient à quelque chose de grotesque lorsqu'ils embêtaient leur famille pour qu'elle leur achète un costume tout neuf pour leur procès. Les tribunaux ne prenaient jamais en considération la tenue des inculpés. Ils auraient pu comparaître dans des sacs à pommes de terre, les juges n'en avaient rien à faire. La seule chose qui comptait était la couleur de leur peau et les chefs d'accusation.

Wat moet je met een kat?' 'Niks. Weet ik veel? Zo te zien is ze uitgehongerd.' 'Ga je ze allemaal binnenlaten?' vraagt opa. 'Wedden dat ze allemaal uitgehongerd zijn?' 'Niet meer dan één tegelijk, dat beloof ik,' zeg ik grijnzend. 'Daarvoor heb ik die vallen niet gekocht.' 'Weet ik,' zeg ik. 'Je hebt die vallen gekocht om al die katten te vangen, ze dan ergens in een veld vijftien kilometer verderop los te laten en een weddenschap te houden wie er het eerst terug is.

White people didn’t start slavery in the United States but white people ended it!! My ancestors and countrymen of ALL COLORS died for the cause of freeing the black slaves in the United States during the FIRST Civil War. Not only this, if the United States and the patriotic “white” man in particular hadn’t stood up en masse against Hitler and Hitler would have won???

San Gabriel emerges from the fog laden with dew. The clouds of the night slept over the village searching for the warmth of the people. Now the sun is about to come out and the fog rises slowly, rolling up its sheet, leaving white strips over the rooftops. A gray steam, hardly visible, rises from the trees and the wet earth, attracted by the clouds, but it vanishes immediately. Then the black smoke comes from the kitchens, smelling of burned oak, covering the sky with ashes. In the distance the mountains are still in shadow. [ At daybreak ] Wherever you look in Luvina, it’s a very sad place. You’re going there, so you’ll find out. I would say it’s the place where sadness nests. Where smiles are unknown as if people’s faces had been frozen. And if you like, you can see that sadness just any time. The breeze that blows there moves it around but never takes it away. It seems like it was born there. And you can almost taste and feel it, because it’s always over you, against you and because it’s heavy like a large plaster weighing on the living flesh of the heart. The people from there say that when the moon is full they clearly see the figure of the wind sweeping along Luvina’s streets, bearing behind it a black blanket; but what I always managed to see when there was a moon in Luvina was the image of despair - always. [ Luvina ]

These notoriously destructive White-on-Black race riots started en masse just one year after the end of the Civil War and continued until the beginning of the modern Civil Rights Movement. Some historians have claimed that there were anywhere from 250-300 race riots over this period, most of which have been conveniently forgotten about by the American academia and press. Over 25 race riots broke out between April and October 1919 alone, a six-month period poet James Weldon Johnson labeled the "Red Summer." Among the most deadly outbreaks were those in East St. Louis, Illinois (1917); Chester, Pennsylvania (1917); Philadelphia, Pennsylvania (1917); Houston, Texas (1917); Washington, D.C. (1919); Chicago, Illinois (1919); Omaha, Nebraska (1919); Charleston, South Carolina (1919), Longview, Texas (1919); Knoxville, Tennessee (1919); Elaine, Arkansas (1919); and Tulsa, Oklahoma (1921). Ward noted,   Although urban race riots in the United States between 1866-1951 were unique episodes rooted in the particular historic situation of each place, they shared certain characteristics. To begin with, the whites always prevailed, and the overwhelming majority of those who died and were wounded in all of these incidents were blacks. They also tended to break out in clusters during times of significant socio-economic, political, and demographic upheaval when racial demographics were altered and existing racial mores and boundaries challenged. Perhaps most importantly, the riots usually provoked defensive stances by members of the black communities who defended themselves and their families under attack. Seldom did the violence spill over into white neighborhoods.

Pero en 2004 se abrió en Manhattan una tienda llamada Rice to Riche. Vende arroz con leche con más de veinte sabores, y nada más. Según se dice, ha prosperado y se está convirtiendo en una empresa de venta por correo. Mientras tanto, la tienda White Store en Londres vende únicamente muebles blancos para el hogar. En Estados Unidos, una cadena de tiendas similares, llamada White House, ha tenido tanto éxito que se le ha unido Black House. La broma de ayer es la realidad de hoy.

El hecho para mí de adoptar un lenguaje apropiado a la demencia, a la debilidad mental; el hecho para mí de «agacharme» ante esta pobre vieja de 73 años; el hecho para mí de ir hacia ella, en búsqueda de un diagnóstico, es el estigma de un sometimiento en mis relaciones humanas. Dirán: es un idealista. Pero no, son los otros que son unos canallas. Yo, por mi parte, me dirijo siempre a los «moritos» en un correcto francés y siempre se me ha entendido. Me responden lo mejor que pueden, pero me niego a toda comprensión paternalista

Prudence Crandall’s unswerving defense of Black people’s right to learn was a dramatic example—a more powerful example than ever could have been imagined—for white women who were suffering the birth pangs of political consciousness. Lucidly and eloquently, her actions spoke of vast possibilities for liberation if white women en masse would join hands with their Black sisters. Let Southern oppressors tremble—let their Northern apologists tremble—let all the enemies of the persecuted Blacks tremble … Urge me not to use moderation in a cause like the present. I am in earnest—I will not equivocate—I will not excuse—I will not retreat a single inch—and I will be heard.17

Black women entering domestic servitude en masse under conditions that first person accounts form the time claim resembled slavery. The willing and comforting mammy narrative served the purpose of preserving white innocence and the social, political, and economic interests of white America as white people entered into a far more common exploitative domestic dynamic than was the case during slavery, In the first half of the twentieth century, most middle-class white women adhering to views of white femineity that deemed them too fragile and precious to undertake arduous domestic chores, employed a domestic servant, in the south, middle class as well as working class white women employed black domestic servants. White women were able to perform their brand of delicate femineity only thanks to the underpaid labor of women of color and immigrant women who were judged particularly naturally suited for service. Just like when mammies were portrayed as dependent and unintelligent, racist and sexist benevolent justifications included the ideas that black and Mexican women were unable to look after themselves and the Asian women were inherently quiet, subservient, and used to poor living conditions already,

As Angela Davis has explained, if we accept uncritically the notion that prisons offer an answer, and that all we must do is improve our so-called justice systems, we evade the 'responsibility of seriously engaging with the problems of our society, especially those produced by racism and, increasingly, global capitalism.' Our ultimate goal-if we truly aim to overcome our nation's habit of constructing enormous systems of racial and social control-cannot simply be to reduce the number of people behind bars. We must strive to create a nation in which caging people en masse-digitally or literally-and stripping them of basic civil and human rights for the rest of their lives is not only unnecessary but unthinkable. . . . The important question, however, is whether we want to celebrate as 'progress' any development that might reflect the morphing or evolution of the system, rather than its demise. Human rights champion Bryan Stevenson has observed that 'slavery didn't end; it evolved.' Today, we can see, in real time, the system of mass incarceration evolving before our eyes, as enormous investments are made in immigrant detention centers and digital prisons, and as growing numbers of white people become collateral damage in a war that was declared with black people in mind.

While black Christians left white churches and denominations en masse after the Civil War, the formation of African Methodist Episcopal Church (AME) stands as an early example of black Christians exercising agency to escape racism in the church and form their own more affirming fellowships.

Henry escorted us deeper into the Foundry and before long we began encountering other employees. Some were merely odd – like the wild-haired, wild-eyed man in a white lab coat who kept telling a pop-eyed hunchback in a black cloak that his name was supposed to be pronounced "Fronk-en-steen," along with the handsome young man with curly black hair wearing a corset, fishnet stockings, 70s glam-rock boots, and far too much make-up.

Para entrenar: Black Flag, «My War», cara B. En general: White Buffalo.

Jean’s Rosemary, Olive, and Parmesan Sablés Sablés aux Olives, Romarin, et Parmesan I have a real affection for the sandy-textured cookies called biscuits sablés. Here is the savory version that Jean brought to our neighborhood cinema evening. They are extremely easy to make, provided your butter really is at room temperature when you start. Serve them with a glass of white wine and some plump dates; I can’t think of a better beginning to an evening en plein air. 10½ tablespoons unsalted butter 1¼ cups flour 2 scant teaspoons fresh rosemary, finely chopped 1 cup finely grated Parmesan cheese Black pepper 12 cured black olives, pitted and finely chopped An hour or two before you want to bake, take the butter out of the fridge. It needs to be really soft. Preheat the oven to 350°F. Line a large cookie sheet with parchment paper. In a medium mixing bowl, combine flour, rosemary, Parmesan, and a grinding of black pepper. Add the olives and the softened butter cut into three or four chunks. Knead the butter into the flour mixture with your hands until the ingredients are evenly distributed and a ball of dough has formed. Do not overwork the dough. Put the dough in the fridge for 10 minutes. Roll out the dough on a piece of parchment paper to a thickness of about ¼ inch. Using a 2½-inch biscuit cutter (the top of a glass will do just fine), cut 16 rounds. Bake on a sheet of parchment paper until fragrant and highly colored, 15 to 17 minutes. Cool on a wire rack. Store in an airtight container; they keep nicely for 2 to 3 days. Makes 16 cookies