Caucasian Sayings And Quotes

Juniper laughed for real, but one of those fake smiles he considered a plague of the Caucasian race followed. If you’re sad, be sad, he wanted to say.

If I'm walking down an American street and anyone darker than a peanut shell approaches, I'll say, "Hello." This because, if I don't say it, he or she might think that I'm anxious. Which, of course, I must be, otherwise I'd walk by in silence, just as I do with my fellow Caucasians. Does this make me racist, or simply race conscious? Either way, I'm more afraid of conservatives than I am of black people.

While at the University of Chicago a couple of friends and I went to dinner at some restaurant in China Town night. Oblivious to the fact that my idiocy can be heard outside of a five-foot radius, I started in with the “You been here four hour. You go now,” routine. Ha ha, we all laugh because infantile racism is funny. A little while later I walked back to the bathroom, and as I went down the hall to the “Male Room,” I passed this rickety open door. I peered in to see two little Chinese kids looking at me, holding their eyes wide open with their fingers (to give a Caucasian look), and saying: “Hot Dogs! Baseball! Hot Dogs! Baseball!” I laughed so hard, I almost didn’t make it to the bathroom. You win this round, Chinese kids.

The men were smashing windows and aiming their weapons through them. The driver had opened the door and was shouting for the women and children to get out and run and hide. But Ilina realized in some vague way that he never managed to actually say the word "hide." He really said, "Women and children, get out, get out, get out! Run and..." The clerk's wife thought it was odd that he had stopped in the middle of a sentence, and even stranger that she herself knew the word, heard the word "hide" in her head when the driver stopped talking.

I seen all kinds of white people in my life, and I'll tell you something. They all alike. Every last one of them. Act like I'm not even in the room. To hear them say such things, the things they say, right in front of my face, like I'm not even in the room. Such horrible things.

Campbell’s slideshow lists grim domestic violence statistic after statistic: second leading cause of death for African American women, third leading cause of death for native women, seventh leading cause of death for Caucasian women. Campbell says twelve hundred abused women are killed every year in the United States.1 That figure does not count children. And it does not count the abusers who kill themselves after killing their partners, murder-suicides we see daily in the newspaper. And it does not count same-sex relationships where one or the other partner might not be “out.” And it does not count other family members, like sisters, aunts, grandmothers, who are often killed alongside the primary victim. And it does not count innocent bystanders: the twenty-six churchgoers in Texas, say, after a son-in-law has gone to a service to target his mother-in-law, or the two spa employees in Wisconsin killed alongside their client by her ex. The list is endless. And it does not count the jurisdictions who do not report their homicides, since homicide reporting is voluntary through the FBI’s Supplemental Homicide Reporting Data. So how many people are killed as a result of domestic violence each year? The bystanders, the other family members, the perpetrators’ suicides? The victims who just can’t take it anymore and kill themselves? The accidents that turn out not to be accidents at all, victims pushed out of cars and from cliffs or driven into trees. Tragedies forever uncategorized.

Republicans are the Taliban of the West. But please don't hate them. Now more than ever they need our help, for they are ill, terribly ill. They are suffering from a condition, I call, Clinical Caucasianitis, or White Supremacy Syndrome. So next time you see one, offer them a flower and say - get well soon!

It was on Thanksgiving Day a number of years ago… I got to thinking that there might be some beings on another planet somewhere who are as intelligent compared with us as we are compared with turkeys. Then I had visions of these beings from another planet going to the butcher shop with their meat list. I wonder what they'd call their butcher shops? They'd probably call them "folks shops." I could hear them placing an order: "Give me a half dozen Oriental knees, two Caucasian feet and twelve fresh Black lips." And the folks-shopkeeper comes back smiling and says, "These Black lips are so fresh they're still talkin'.

When I went in the military, they asked, 'What race are you?' I had no idea what they were talking about because in Hawaii we don't question a man's race. They said, 'Where are your parents from?' I said they were born in Hawaii. 'Your grandparents?' They were born in Hawaii. 'How about your great-grandparents?' I said they're from Europe. Some from Spain, some from Wales. They said, 'You're Caucasian.' I said, 'What's that?' They said, 'You're white.' I looked at my skin. I was pretty dark, tanned by the sun. I said, 'You're kidding.' They put me down as Caucasian and separated me from the rest of the Hawaiians. … Some of my new buddies asked me not to talk to three of the men. I asked why. They said, 'They're Jews.' I said, 'What's a Jew?' They said, 'Don't you know? They killed Jesus Christ.' I says, 'You mean them guys? They don't look old enough.' They said, 'You're tryin' to get smart?' I said, 'No. It's my understanding he was killed about nineteen hundred years ago.' pp. 19-20.

This kind of parenting was typical in much of Asia—and among Asian immigrant parents living in the United States. Contrary to the stereotype, it did not necessarily make children miserable. In fact, children raised in this way in the United States tended not only to do better in school but to actually enjoy reading and school more than their Caucasian peers enrolled in the same schools. While American parents gave their kids placemats with numbers on them and called it a day, Asian parents taught their children to add before they could read. They did it systematically and directly, say, from six-thirty to seven each night, with a workbook—not organically, the way many American parents preferred their children to learn math. The coach parent did not necessarily have to earn a lot of money or be highly educated. Nor did a coach parent have to be Asian, needless to say. The research showed that European-American parents who acted more like coaches tended to raise smarter kids, too. Parents who read to their children weekly or daily when they were young raised children who scored twenty-five points higher on PISA by the time they were fifteen years old. That was almost a full year of learning. More affluent parents were more likely to read to their children almost everywhere, but even among families within the same socioeconomic group, parents who read to their children tended to raise kids who scored fourteen points higher on PISA. By contrast, parents who regularly played with alphabet toys with their young children saw no such benefit. And at least one high-impact form of parental involvement did not actually involve kids or schools at all: If parents simply read for pleasure at home on their own, their children were more likely to enjoy reading, too. That pattern held fast across very different countries and different levels of family income. Kids could see what parents valued, and it mattered more than what parents said. Only four in ten parents in the PISA survey regularly read at home for enjoyment. What if they knew that this one change—which they might even vaguely enjoy—would help their children become better readers themselves? What if schools, instead of pleading with parents to donate time, muffins, or money, loaned books and magazines to parents and urged them to read on their own and talk about what they’d read in order to help their kids? The evidence suggested that every parent could do things that helped create strong readers and thinkers, once they knew what those things were. Parents could go too far with the drills and practice in academics, just as they could in sports, and many, many Korean parents did go too far. The opposite was also true. A coddled, moon bounce of a childhood could lead to young adults who had never experienced failure or developed self-control or endurance—experiences that mattered as much or more than academic skills. The evidence suggested that many American parents treated their children as if they were delicate flowers. In one Columbia University study, 85 percent of American parents surveyed said that they thought they needed to praise their children’s intelligence in order to assure them they were smart. However, the actual research on praise suggested the opposite was true. Praise that was vague, insincere, or excessive tended to discourage kids from working hard and trying new things. It had a toxic effect, the opposite of what parents intended. To work, praise had to be specific, authentic, and rare. Yet the same culture of self-esteem boosting extended to many U.S. classrooms.

Yeah. She's still just observing though. She's too useless to even carry plates at the moment, so please just think of her as some Russian ornament.” Tom laughed at the owner's blunt response, and asked another question. “Chief, how do I say something like, 'you're beautiful', in Russian?” “...... 'Vi ocharovatelny'.” “Err... Bee, acherabatennen.” However, hearing this, the Caucasian woman looked confused at Tom, and spoke to the owner behind the counter. “...... What is this man saying? It is unintelligible. I question its relation to the Japanese language.” With a bitter smile, the owner turned his head towards the woman, and spoke to her. “'Vi ocharovatelny'.” “...... Why do you suddenly speak these social compliments? Please concisely explain your reasoning.” “That's what that young man over there just tried to say to you.” “In which language, exactly?” Listening to their conversation,

Mike sounded dismissive of Western communication styles, but he admitted that he sometimes wished he could be noisy and uninhibited himself. “They’re more comfortable with their own character,” he said of his Caucasian classmates. Asians are “not uncomfortable with who they are, but are uncomfortable with expressing who they are. In a group, there’s always that pressure to be outgoing. When they don’t live up to it, you can see it in their faces.” Mike told me about a freshman icebreaking event he’d participated in, a scavenger hunt in San Francisco that was supposed to encourage students to step out of their comfort zones. Mike was the only Asian assigned to a rowdy group, some of whom streaked naked down a San Francisco street and cross-dressed in a local department store during the hunt. One girl went to a Victoria’s Secret display and stripped down to her underwear. As Mike recounted these details, I thought he was going to tell me that his group had been over the top, inappropriate. But he wasn’t critical of the other students. He was critical of himself. “When people do things like that, there’s a moment where I feel uncomfortable with it. It shows my own limits. Sometimes I feel like they’re better than I am.” Mike was getting similar messages from his professors. A few weeks after the orientation event, his freshman adviser—a professor at Stanford’s medical school—invited a group of students to her house. Mike hoped to make a good impression, but he couldn’t think of anything to say. The other students seemed to have no problem joking around and asking intelligent questions. “Mike, you were so loud today,” the professor teased him when finally he said good-bye. “You just blew me away.” He left her house feeling bad about himself. “People who don’t talk are seen as weak or lacking,” he concluded ruefully.

Three-and-a-half-month-old infants already seem to exhibit the other-race effect. In a study at the University of Kentucky, white babies were very good at distinguishing faces with 100 percent Caucasian features from faces that had been graphically morphed to include features that were 70 percent white and 30 percent Asian. They couldn’t do the reverse: They could not tell 100 percent Asian faces from those that were morphed to include 30 percent white features. In other words, they could detect small differences between white and not-quite-white faces, but not the same kinds of differences between Asian and not-quite-Asian faces. Lawrence A. Hirschfeld of the University of Michigan did some of the pioneering work on how early in life children begin to understand race. He showed children of ages three, four, and seven, a picture of “Johnny:” a chubby black boy in a police uniform, complete with whistle and toy gun. He then showed them pictures of adults who shared two of Johnny’s three main traits of race, body build, and uniform. Prof. Hirschfeld prepared all combinations—policemen who were fat but were white, thin black policemen, etc.—and asked the children which was Johnny’s daddy or which was Johnny all grown up. Even the three-year-olds were significantly more likely to choose the black man rather than the fat man or the policeman. They knew that weight and occupation can change but race is permanent. In 1996, after 15 years of studying children and race, Prof. Hirschfeld concluded: “Our minds seem to be organized in a way that makes thinking racially—thinking that the human world can be segmented into discrete racial populations—an almost automatic part of our mental repertoire.” When white preschoolers are shown racially ambiguous faces that look angry, they tend to say they are faces of blacks, but categorize happy faces as white. “These filters through which people see the world are present very early,” explained Andrew Baron of Harvard. Phyllis Katz, then a professor at the University of Colorado, studied young children for their first six years. At age three, she showed them photographs of other children and asked them whom they would like to have as friends. Eighty-six percent of white children chose photographs of white children. At age five and six, she gave children pictures of people and told them to sort them into two piles by any criteria they liked. Sixty-eight percent sorted by race and only 16 by sex. Of her entire six-year study Prof. Katz said, “I think it is fair to say that at no point in the study did the children exhibit the Rousseau type of color-blindness that many adults expect.

That is how people now identified as white got the scientific-sounding yet random name Caucasian. More than a century later, in 1914, a citizenship trial was under way in America over whether a Syrian could be a Caucasian (and thus white), which led an expert witness in the case to say of Blumenbach’s confusing and fateful discovery: “Never has a single head done more harm to science.

intelligence for the sector. “They say they’re uncle and nephew, and they’re clean: no tattoos. That third one, though—he’s a keeper.” The third man had given his name as José Hernández, which was the equivalent of a Caucasian claiming to be called John Smith. He had not been picked up in the sweep of the yard, but a couple of hours later, supposedly as he waited for a bus to Tucson, although it was more likely he was waiting for a ride back to Mexico, since the next bus for Tucson wasn’t scheduled to leave until the following morning. He was smaller and leaner than the others, and had so far done his best not to make eye contact with any of his interrogators. He was also the only one who had been wearing a long-sleeved shirt, fully buttoned, when detained. “What did Lagnier have to say about him?” Ross asked. “Beyond the fact that Hernández had been working for him on and off for about five days,” said Zaleski, “Mr. Lagnier had nothing to say about him at all, and that’s ‘nothing’ with a heavy emphasis.” “Meaning?” “Meaning Lagnier knew better than to ask about José’s background. It’s probably not the first time Lagnier’s done a solid for some friends from across the border: a place for cousins to sleep, a little work to replenish funds before they head farther north. But sometimes…” Zaleski let it hang. Parker figured everyone in the room now knew that Lagnier had an arrangement with the ATF, and if they didn’t, they had no business being there. “Sometimes it’s a more substantial favor,” finished Newton, one of the Maricopa detectives. “One he doesn’t share with his handlers.” “Not unless Lagnier wants to try holding his silverware without thumbs,” said Zaleski. “This whole territory belongs to the Sinaloa cartel, and nothing moves in or out without their knowledge. Young José in there has himself a collection of tattoos under that shirt. He didn’t much approve of us having a look-see, but he knew better than to kick up a fuss.” Zaleski took out her phone and displayed a series of photographs of Hernández’s adornments.

If you’ve ever wondered why when you say something in the exact same way a male counterpart says it you get called a bitch and he gets called assertive, it’s because the rules, boundaries, and strategies are different for men and women and for people of color and Caucasians. I don’t think it’s fair or right, but it does explain why people are treated and evaluated differently at work.

You may put this in your interview, Miss Fife, that Robert Frost believes in civilization—which is to say the Caucasian civilization.” “But,

Tom laughed at the owner's blunt response, and asked another question. “Chief, how do I say something like, 'you're beautiful', in Russian?” “...... 'Vi ocharovatelny'.” “Err... Bee, acherabatennen.” However, hearing this, the Caucasian woman looked confused at Tom, and spoke to the owner behind the counter. “...... What is this man saying? It is unintelligible. I question its relation to the Japanese language.” With a bitter smile, the owner turned his head towards the woman, and spoke to her. “'Vi ocharovatelny'.” “...... Why do you suddenly speak these social compliments? Please concisely explain your reasoning.” “That's what that young man over there just tried to say to you.” “In which language, exactly?

Reformists and Capacianists definitely believe in their own ideologies. I mean, we even made names for those movements. However, both of us— and yes, I admit that us Reformists do it, too—have not directed our potentials to acknowledge one another’s capabilities. I swear, I will try to change the name Reformation, and hopefully, Capacianists won’t replicate the same intolerance we showed them in the past. You know what? I wouldn’t be surprised if the person who suggested the enforcement of African education bans and the Triangular Slave Trade to the Museum of Recreation did this because of intolerance. I mean, in 2999, rights for people of color were so intense that gaining rights for people of color meant diminishing the rights of Caucasians! Everyone had this preconceived notion that Caucasians were racists, and they even arrested Caucasians simply by alleging that they were being racist without even giving them a fair trial, which is like the equivalent of wrongfully accusing Black people of being criminals. I am saying this as a person of color! If only Reformists will tolerate Capacianists, Capacianists will tolerate Reformists, and people of all races and colors will tolerate one another!

Republicans are the Taliban of the West. But please don't hate them. Now more than ever they need our help, for they are ill, terribly ill. They are suffering from a condition, I call, Clinical Caucasianitis, or White Supremacy Syndrome. So next time you see one, offer them a flower and say - get well soon! In a way (sarcastically speaking), no other political party on earth has done more to eliminate Islamophobia than the republican party, by boldly revealing themselves to the world as the face of new age christian terrorism. Finally, thanks to the republicans, the people of planet earth get to relive the atrocious days and ominous nights of the roman catholic crusades - which by the way, is the very antithesis of Christ's "love thy neighbor" - just like it is the antithesis of something Mohammed said - that Muslims should help their neighbors rebuild their churches, synagogues and monasteries if they burn down (22:40 Quran). The point is, one who has integration in their heart, will find integration everywhere, but those who have nothing but hate in their heart, will remain hateful no matter how many messengers of love come and go.

The U.S. legal system drew on Blumenbach’s definitions to decide who was eligible to become a naturalized citizen, a privilege the 1790 Naturalization Act restricted to “whites.” This schema created dilemmas. Blumenbach’s Caucasians included such groups as Armenians, Persians (Iranians), North Indians, Arabs, and some North Africans. In 1923, however, the U.S. Supreme Court rejected the naturalization petition of an immigrant from North India, saying he was Caucasian but not white and citing, among other things, his skin color.

The idea of racial categorization is an old one, but it is not an ancient one. We know that the Roman playwright Terence observed, “I am human, therefore nothing human is alien to me.” And we know that Imperial Rome was a dizzyingly cosmopolitan milieu, men and women speaking all manner of tongues, worshipping all manner of gods, displaying all manner of skin tones moving through it. And yet it’s worth lingering a moment longer on the fact that Terence did not proclaim, as he might have, “I am Roman, therefore nothing Roman is alien to me.” It has become a commonplace to acknowledge the following point, but it bears repeating anyway: the idea of distinct human races, as we understand it today, only stretches back to Enlightenment Europe, which is to say to the eighteenth century. I have stayed in inns in Germany and eaten at taverns in Spain that have been continuously operating longer than this calamitous thought. With the publication of Systema Naturae, in 1735, Carl Linnaeus, the Swedish naturalist and “father of modern taxonomy,” fatefully split mankind into four color-coded strands, Europaeus albus, Americanus rubescens, Asiaticus fuscus, Africanus niger; later, the German naturalist, “father of anthropology,” and coiner of that confused and confusing term “Caucasian,”# Johann Friedrich Blumenbach, would have us be five, the aforementioned “Caucasian” (white), “Mongolian” (yellow), “Malayan” (brown), “Ethiopian” (black), and “American” (red), though to his credit he deemphasized hierarchical thinking. The divisions have always been somewhat arbitrary and imprecise, and have fluctuated many times since. What these scientists were attempting, however inadequately, was simply to describe the real physical differences that they observed in the world around them.

Haeckel, as well as Darwin, viewed people with darker skin as less-evolved animals. Darwin went so far as to say that people who were not "Caucasian" would inevitably be exterminated by the "civilized races":

She began to feel as if she had been split in two, and only one half of her was here in this living room. That was the good Chinese daughter who was delicately chewing her way around the bones in each piece of hsün yü, carefully extracting them from her mouth and laving the tiny white spines on the edge of her plate with her chop-sticks. The other half had been left out on the sidewalk before Lily walked in the front door. That was the girl who had spent last night in the North Beach apartment of a Caucasian woman she barely knew. Everything would be all right, Lily understood, as long as she kept that girl out of this Chinese family. Perhaps one day she'd get used to the way it made her feel: dislocated and dazed, never quite certain if the other half of her would stay offstage as directed. But tonight she felt as if she were constantly on the edge of saying or doing something wrong, and the effort of keeping that unwelcome half silent was making her sick.

As a window into the random nature of these categories, the use of the term Caucasian to label people descended from Europe is a relatively new and arbitrary practice in human history. The word was not passed down from the ancients but rather sprang from the mind of a German professor of medicine, Johann Friedrich Blumenbach, in 1795. Blumenbach spent decades studying and measuring human skulls—the foreheads, the jawbones, the eye sockets—in an attempt to classify the varieties of humankind. He coined the term Caucasian on the basis of a favorite skull of his that had come into his possession from the Caucasus Mountains of Russia. To him, the skull was the most beautiful of all that he owned. So he gave the group to which he belonged, the Europeans, the same name as the region that had produced it. That is how people now identified as white got the scientific-sounding yet random name Caucasian. More than a century later, in 1914, a citizenship trial was under way in America over whether a Syrian could be a Caucasian (and thus white), which led an expert witness in the case to say of Blumenbach’s confusing and fateful discovery: “Never has a single head done more harm to science.

According to the Rig Veda, the leader of the Aryan invasion was the god of the sun and a “God-King” named “Indra,” who is described as having blond or yellow hair, a trait only found in Caucasians. The Rig Veda, Mandala 10, Hymn 96 says about the appearance of Indra: “At the swift draught the Soma-drinker waxed in might, the Iron One with yellow beard and yellow hair”. -Rg.V. X 96.8

door, where Joe Tanaka is standing on the doorstep, his breath clouding in the morning air. “We missed you at the dance,” he says, offering me a crepe-paper flower. “Everyone was there, even that Caucasian girl, Gail. I didn’t think she’d want to party with a bunch of nihonjin kids, but you should’ve seen—

We usually define members of religions by using a kind of checklist. For instance, one could say that if someone believes in the Trinity and incarnation, she is a member of the religion Christianity, but if she doesn’t, she isn’t a proper member of that religion. One could say, conversely, that if someone does not believe in the Trinity and incarnation, then he is a member of the religion Judaism, but if he does believe in those things, he isn’t. One could also say that if someone keeps the Sabbath on Saturday, eats only kosher food, and circumcises her sons, she is a member of the Jewish religion, but if she doesn’t, she is not a member of the Jewish religion. Or, conversely again, if some group believes that everyone should keep the Sabbath, eat only kosher food, and circumcise sons, they are not Christians, but if they believe that these practices have been superseded, then they are Christians. This is, as I have said, our usual way of looking at such matters. However, this manner of categorizing people’s religions runs into difficulties. First, someone has to be making the checklists. Who decides what specific beliefs disqualify a person from being a Jew? Throughout history these decisions have been made by certain groups of people or individuals and are then imposed on other people (who may, however, refuse—unless the deciders have an army). It’s a little bit like those “race” checklists on the census forms. Some of us simply refuse to check a box that defines us as Caucasian or Hispanic or African American because we don’t identify that way, and only laws, and courts, or an army could force us to if they chose to. Of course, it will be asserted that the decisions about Jews and Christians (not Americans) were made by God and revealed in this Scripture or that, by this prophet or that, but this is a matter of faith, not of scholarship. Neither faith nor theology should play a role in the attempt to describe what was, as opposed to what ought to have been (according to this religious authority or another).

the Human Genome Project revealed that the human species cannot be divided into biological races. President Clinton famously announced, “I believe one of the great truths to emerge from this triumphant expedition inside the human genome is that in genetic terms, all human beings, regardless of race, are more than 99.9 percent the same.”75 Collins ended his remarks by saying, “I’m happy that today the only race that we are talking about is the human race.” Venter reported that Celera Genomics had sequenced the genomes of three women and two men who identified as Hispanic, Asian, Caucasian, and African American and found that “there’s no way to tell one ethnicity from another.” He bluntly declared, “Race has no genetic or scientific basis.

Social?” I was tempted to say, “Very,” but gave him my social security number instead. “Date of birth?” “April 25, 1948.” “Place of birth?” “Chicago.” “Sex?” “You’re not my type.” He gave me another look and then put an M in that box. For good measure he put a C in the box for race. Caucasian.

That awkward moment when a black girl rejects Black identity, says African-Americans are no people . Black is so gross and ugly. I'm white. I'm Caucasian because everything about me is different from an African-American. When it comes to black people it think they're all ugly and I have nothing in common with them. White people act and think just way more mature than African- Americans . Black people, they think in a criminal way, They ’re really dangerous. If an African-American is on the same street as I am, I’ll cross the street to avoid their chaotic , thuggish ways.

leaders, especially the provincials.’ He ‘wasn’t regarded as the official leader of the Party’, says Sagirashvili, another Georgian Menshevik in Petrograd throughout 1917, but ‘everyone listened to what he had to say, including Lenin - he was a representative of the rank and file, one who expressed its real views and moods’, which were unknown to émigrés like Trotsky. Soso was the ‘unquestioned leader’ of the Caucasians. Lenin, says Sagirashvili, ‘felt that behind him stood countless leaders from the provinces’.160 While Trotsky was prancing on the stage

You’re saying there are no categories of relatedness among humans?” “Nope. I’m clueing you that the term ‘Caucasian’ was invented in the seventeen hundreds by German philosophers who said God put the colored folks on all their subpar continents and the beautiful whiteys in the mountains of eastern Europe.