Black History Icons Quotes

The election of a black president was an achievement, but it belonged to the American populace, not to Obama himself. That we could progress from a nation that harbored a virtual apartheid regime within its borders to one with a black president within my lifetime was remarkable. But the figurehead chosen to carry the torch of racial progress to the pinnacle of the American political system was, in my mind, little more than a political operator, albeit a gifted one. I did not doubt that Barack Obama was intelligent, but his self-presentation as an icon of American blackness struck me as absurd. He had no real ties to the history of black people in this country. If you took his Kenyan father (who he never really knew) out of the equation, I could see nothing of the African American experience in his life. I couldn’t accept the idea that he represented, in his very being, the ascension of black Americans from slavery to full citizenship to prosperity. His endless touting of his ties to Chicago, with the implication that he was a product of the very same South Side that made me, only drove home that, while he understood how to convey “authenticity” to the American public at large, there was almost nothing real about the persona that he presented for the TV cameras. My uncle Moonie, I was quite sure, would have been singularly unmoved by Barack Hussein Obama’s act.

Jobs later explained, “We discussed whether it was correct before we ran it. It’s grammatical, if you think about what we’re trying to say. It’s not think the same, it’s think different. Think a little different, think a lot different, think different. ‘Think differently’ wouldn’t hit the meaning for me.” In order to evoke the spirit of Dead Poets Society, Clow and Jobs wanted to get Robin Williams to read the narration. His agent said that Williams didn’t do ads, so Jobs tried to call him directly. He got through to Williams’s wife, who would not let him talk to the actor because she knew how persuasive he could be. They also considered Maya Angelou and Tom Hanks. At a fund-raising dinner featuring Bill Clinton that fall, Jobs pulled the president aside and asked him to telephone Hanks to talk him into it, but the president pocket-vetoed the request. They ended up with Richard Dreyfuss, who was a dedicated Apple fan. In addition to the television commercials, they created one of the most memorable print campaigns in history. Each ad featured a black-and-white portrait of an iconic historical figure with just the Apple logo and the words “Think Different” in the corner. Making it particularly engaging was that the faces were not captioned. Some of them—Einstein, Gandhi, Lennon, Dylan, Picasso, Edison, Chaplin, King—were easy to identify. But others caused people to pause, puzzle, and maybe ask a friend to put a name to the face: Martha Graham, Ansel Adams, Richard Feynman, Maria Callas, Frank Lloyd Wright, James Watson, Amelia Earhart. Most were Jobs’s personal heroes. They tended to be creative people who had taken risks, defied failure, and bet their career on doing things in a different way.

For abolitionists, who advocated the immediate emancipation of all slaves, and free-soilers, who simply opposed the spread of slavery into the western territories, the existence of such a group proved the destructive effect of slavery on social morals and human industry and the inordinate economic power of the planter elite. It also served as an implicit warning of the disastrous consequences of the spread of slavery into nonslaveholding regions and its debilitating effect on the work ethic of otherwise stalwart white farmers. For slave-holders, particularly those at the apex of southern society, the idleness of rural working-class whites justified the “peculiar institution” and made clear the need for a planter-led economic and social hierarchy. Planter D. R. Hundley wrote, for example, that “poor whites” were “the laziest two-legged animals that walk erect on the face of the earth . . . [and exhibited] a natural stupidity or dullness of intellect that almost surpasses belief.” To abolitionists and proslavery ideologues alike, therefore, southern poor whites utterly lacked industry, intelligence, social propriety, and honor, the essential ingredients for political and social equality and thus should not be trusted with political decision-making.7 Northern and southern middle- to upper-class commentators perceived this class of people as so utterly degraded that they challenged their assertion of “whiteness,” the one claim southern working-class whites had to political equality, “normative” status, and social superiority to free and enslaved blacks. Like Byrd and the author of “The Carolina Sand-Hillers,” journalists and travel writers repeatedly compared “poor whites” unfavorably to other supposedly inferior people of color, be they enslaved blacks, Indians, or even Mexican peasants. Through a variety of arguments, including genetic inferiority, excessive interbreeding with “nonwhites,” and environmental factors, such as the destructive influences of the southern climate, rampant disease, and a woefully inadequate diet, these writers asserted that “poor whites” were neither truly “white” nor clearly “nonwhite” but instead, a separate “‘Cracker’ race” in all ways so debased that they had no capacity for social advancement. This attitude is clear in an 1866 article from the Boston Daily Advertiser that proclaimed that this social class had reached depths of “[s]uch filthy poverty, such foul ignorance, such idiotic imbecility” that they could never be truly civilized. “[T]ime and effort will lead the negro up to intelligent manhood,” the author concluded, “but I almost doubt if it will be possible to ever lift this ‘white trash’ into respectability.”8 Contempt for working-class whites was almost as strong among African Americans as among middle-class and elite whites. Enslaved African Americans invented derogatory terms containing explicit versions of “whiteness” such as “(poor) white trash” and “poor buckra” (a derivative form of the West African word for “white man”). Although relations between slaves and non-elite southern whites were complex, many slaves deeply resented the role of poor whites as overseers and patrol riders and adopted their owners’ view that elite southern planters were socially and morally superior. Many also believed that blacks, enslaved and free, formed a middle layer of social respectability between the planter aristocracy at the top of the social system and the “poor whites” at the bottom. The construction of a “poor white” and “white trash” social and cultural category thus allowed black slaves to carve out a space of social superiority, as well as permitted the white planter elite to justify enormous economic and social inequality among whites in a supposedly democratic society.9

The family moved on to Topanga Canyon and settled in a wreck of a house called the Spiral Staircase, famous for being a community center of sorts for the area’s spiritual gurus and minor cults. The Spiral Staircase was a hang-out for L.A.’s rich and famous icons of counter-culture. Jim Morrison, members of the Mamas and the Papas, and Jay Sebring were all said to get high at the Spiral Staircase, and Manson was drawn by the place’s starry reputation. However, the Manson Family stayed at Spiral Staircase for just two months. Manson didn’t like the other gurus who represented competition for his girls’ affection and pulled away from the satanic and sex fetish elements of what went on at Spiral Staircase. Manson piled his family back into the school bus and, with the Beatles’ Magical Mystery Tour as their soundtrack, drove them through the Mojave Desert. In the winter of 1967, Manson attracted a new follower. Fourteen-year-old Diane Lake had grown up on a commune called Hog Farm and had her parents’ permission when she joined the Manson Family. Diane was Manson’s favorite for the first year she was with him, and while he continued to have sex with all of his girls, he chose Diane most often. It’s unclear how long Manson had been physically abusing Mary, the mother of his child and ostensibly the very first Manson girl, but once Diane was on the scene it seems Manson took out his frustration on Mary more often. Mary could often be seen sporting a black eye, and it was Manson’s brutalizing of Mary that

The family moved on to Topanga Canyon and settled in a wreck of a house called the Spiral Staircase, famous for being a community center of sorts for the area’s spiritual gurus and minor cults. The Spiral Staircase was a hang-out for L.A.’s rich and famous icons of counter-culture. Jim Morrison, members of the Mamas and the Papas, and Jay Sebring were all said to get high at the Spiral Staircase, and Manson was drawn by the place’s starry reputation. However, the Manson Family stayed at Spiral Staircase for just two months. Manson didn’t like the other gurus who represented competition for his girls’ affection and pulled away from the satanic and sex fetish elements of what went on at Spiral Staircase. Manson piled his family back into the school bus and, with the Beatles’ Magical Mystery Tour as their soundtrack, drove them through the Mojave Desert. In the winter of 1967, Manson attracted a new follower. Fourteen-year-old Diane Lake had grown up on a commune called Hog Farm and had her parents’ permission when she joined the Manson Family. Diane was Manson’s favorite for the first year she was with him, and while he continued to have sex with all of his girls, he chose Diane most often. It’s unclear how long Manson had been physically abusing Mary, the mother of his child and ostensibly the very first Manson girl, but once Diane was on the scene it seems Manson took out his frustration on Mary more often. Mary could often be seen sporting a black eye, and it was Manson’s brutalizing of Mary that left the other girls afraid of his temper.

The icon of the Bible as God's textbook for the world is as bankrupt as the idea that it stands for, of religious faith as absolute black-and-white certainty. Just as the cultural icon of the flag often becomes a substitute for patriotism, and just as the cultural icon of the four-wheel-drive truck often becomes a substitute for manly independence and self-confidence, so the cultural icon of the Bible often becomes a substitute for a vital life of faith, which calls not for obedient adherence to clear answers but thoughtful engagement with ultimate questions. The Bible itself invites that kind of engagement. The iconic image of it as a book of answers discourages it.

Without Sally the Sleuth, there would be no Superman. In fact, without the pulp heroine with a penchant for solving crimes in a state of undress, there would be no Batman either. Or Wonder Woman. Or even the Avengers. This statement reeks of hyperbole, clearly. From her black and white pulp origins in 1934 to her full colour comic books outings in the 1950s, Sally spent the bulk of her time fighting off goons and cracking cases in a series of adventures that were an odd mix of heroism and hedonism. She’s a fascinating figure in the history of comic books in her own right, but an unusual and little known one, especially in comparison to globally beloved superhero icons. Nonetheless, not only does the superhero industry owe its existence to Sally the Sleuth, it owes it twice over.

The health of thirty million African Americans is continually imperiled, partly because many eschew effective care rather than risk the tender mercies of government-sponsored medicine. Although many studies and abuses contributed to this iatrophobia, Tuskegee remains the iconic symbol of racialized medical abuse.

Indeed, one might make the argument that had Muhammad Ali been in the ring in the present day he would never have risen to iconic status. Instead he would have been labeled a racist and a hater. Back then however the concept of Black Supremacism turned America on its head, and perhaps provided a mirror by which White America could see itself.

Yet, thousands of africans and young african youths have failed to acknowledge the significant of what madiba gave them. To me, he be called " the pride in black skin and the freedom we are enjoying

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