Friends Of Different Races Quotes

Once upon a time they was two girls," I say. "one girl had black skin, one girl had white." Mae Mobley look up at me. She listening. "Little colored girl say to little white girl, 'How come your skin be so pale?' White girl say, 'I don't know. How come your skin be so black? What you think that mean?' "But neither one a them little girls knew. So little white girl say, 'Well, let's see. You got hair, I got hair.'"I gives Mae Mobley a little tousle on her head. "Little colored girl say 'I got a nose, you got a nose.'"I gives her little snout a tweak. She got to reach up and do the same to me. "Little white girl say, 'I got toes, you got toes.' And I do the little thing with her toes, but she can't get to mine cause I got my white work shoes on. "'So we's the same. Just a different color', say that little colored girl. The little white girl she agreed and they was friends. The End." Baby Girl just look at me. Law, that was a sorry story if I ever heard one. Wasn't even no plot to it. But Mae Mobley, she smile and say, "Tell it again.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

When people dis fantasy—mainstream readers and SF readers alike—they are almost always talking about one sub-genre of fantastic literature. They are talking about Tolkien, and Tolkien's innumerable heirs. Call it 'epic', or 'high', or 'genre' fantasy, this is what fantasy has come to mean. Which is misleading as well as unfortunate. Tolkien is the wen on the arse of fantasy literature. His oeuvre is massive and contagious—you can't ignore it, so don't even try. The best you can do is consciously try to lance the boil. And there's a lot to dislike—his cod-Wagnerian pomposity, his boys-own-adventure glorying in war, his small-minded and reactionary love for hierarchical status-quos, his belief in absolute morality that blurs moral and political complexity. Tolkien's clichés—elves 'n' dwarfs 'n' magic rings—have spread like viruses. He wrote that the function of fantasy was 'consolation', thereby making it an article of policy that a fantasy writer should mollycoddle the reader. That is a revolting idea, and one, thankfully, that plenty of fantasists have ignored. From the Surrealists through the pulps—via Mervyn Peake and Mikhael Bulgakov and Stefan Grabiński and Bruno Schulz and Michael Moorcock and M. John Harrison and I could go on—the best writers have used the fantastic aesthetic precisely to challenge, to alienate, to subvert and undermine expectations. Of course I'm not saying that any fan of Tolkien is no friend of mine—that would cut my social circle considerably. Nor would I claim that it's impossible to write a good fantasy book with elves and dwarfs in it—Michael Swanwick's superb Iron Dragon's Daughter gives the lie to that. But given that the pleasure of fantasy is supposed to be in its limitless creativity, why not try to come up with some different themes, as well as unconventional monsters? Why not use fantasy to challenge social and aesthetic lies? Thankfully, the alternative tradition of fantasy has never died. And it's getting stronger. Chris Wooding, Michael Swanwick, Mary Gentle, Paul di Filippo, Jeff VanderMeer, and many others, are all producing works based on fantasy's radicalism. Where traditional fantasy has been rural and bucolic, this is often urban, and frequently brutal. Characters are more than cardboard cutouts, and they're not defined by race or sex. Things are gritty and tricky, just as in real life. This is fantasy not as comfort-food, but as challenge. The critic Gabe Chouinard has said that we're entering a new period, a renaissance in the creative radicalism of fantasy that hasn't been seen since the New Wave of the sixties and seventies, and in echo of which he has christened the Next Wave. I don't know if he's right, but I'm excited. This is a radical literature. It's the literature we most deserve.

Oh! why was I born with a different face? why was I not born like the rest of my race? when I look,each one starts! when I speak, I offend; then Im silent & passive & lose every friend. Then my verse I dishonour, my pictures despise, my person degrade & my temper chastise; and the pen is my terror, the pencil my shame; all my talents I bury, and dead is my fame. Im either too low or too highly prized; when elate I m envy'd, when meek Im despis'd

you make me laugh, with your metaphysical anguish, its just that you're scared silly, frightened of life, of men of action, of action itself, of lack of order. But everything is disorder, dear boy. Vegetable, mineral and animal, all disorder, and so is the multitude of human races, the life of man, thought, history, wars, inventions, business and the arts, and all theories, passions and systems. Its always been that way. Why are you trying to make something out of it? And what will you make? what are you looking for? There is no Truth. There's only action, action obeying a million different impulses, ephemeral action, action subjected to every possible and imaginable contingency and contradiction, Life. Life is crime, theft, jealousy, hunger, lies, disgust, stupidity, sickness, volcanic eruptions, earthquakes, piles of corpses. what can you do about it, my poor friend?

Though we are terrorized by death, it's not different from birth, it just happens

Diane’s parents are also two different races. It matters which races, but it matters only to Diane and her parents and their family and friends, not to those who do not know them. Not everyone gets to know everything about everybody. Growing

Guess what? The Nazis didn't lose the war after all. They won it and flourished. They took over the world and wiped out every last Jew, every last Gypsy, black, East Indian, and American Indian. Then, when they were finished with that, they wiped out the Russians and the Poles and the Bohemians and the Moravians and the Bulgarians and the Serbians and the Croatians--all the Slavs. Then they started in on the Polynesians and the Koreans and the Chinese and the Japanese--all the peoples of Asia. This took a long, long time, but when it was all over, everyone in the world was one hundred percent Aryan, and they were all very, very happy. Naturally the textbooks used in the schools no longer mentioned any race but the Aryan or any language but German or any religion but Hitlerism or any political system but National Socialism. There would have been no point. After a few generations of that, no one could have put anything different into the textbooks even if they'd wanted to, because they didn't know anything different. But one day, two young students were conversing at the University of New Heidelberg in Tokyo. Both were handsome in the usual Aryan way, but one of them looked vaguely worried and unhappy. That was Kurt. His friend said, "What's wrong, Kurt? Why are you always moping around like this?" Kurt said, "I'll tell you, Hans. There is something that's troubling me--and troubling me deeply." His friend asked what it was. "It's this," Kurt said. "I cannot shake the crazy feeling that there is some small thing that we're being lied to about." And that's how the paper ended.' Ishmael nodded thoughtfully. 'And what did your teacher think of that?' 'He wanted to know if I had the same crazy feeling as Kurt. When I said I did, he wanted to know what I thought we were being lied to about. I said, 'How could I know? I'm no better off than Kurt.

As a kid I understood that people were different colors, but in my head white and black and brown were like types of chocolate. Dad was the white chocolate, mom was the dark chocolate, and I was the milk chocolate. But we were all just chocolate. I didn’t know any of it had anything to do with “race.” I didn't know what race was. My mother never referred to my dad as white or to me as mixed. So when the other kids in Soweto called me "white", even though I was light brown, I just thought that they had their colors mixed up, like they hadn't learned them properly. "Ah, yes, my friend. You've confused aqua with turquoise. I can see how you made that mistake. You're not the first.

At first sight, joy seems to be connected with being different. When you receive a compliment or win an award, you experience the joy of not being the same as others. You are faster, smarter, more beautiful, and it is that difference that brings you joy. But such joy is very temporary. True joy is hidden where we are the same as other people: fragile and mortal. It is the joy of belonging to the human race. It is the joy of being with others as a friend, a companion, a fellow traveler. This is the joy of Jesus, who is Emmanuel: God-with-us.

One way the marathon is different from other races is that its lessons often have parallels in the rest of life. The patience needed to master the marathon is a transferable skill. Taking the long view, putting in the unglamorous daily work, finding joy in the process, saving something for the inevitable challenges—these traits have helped me be a better husband, father, brother, and friend.

So what have I learned that is helpful? Well, if you are white, like I am, you can't get rid of the privilege you have, but you can use it for good. Don't say I don't even notice race! like it's a positive thing. Instead, recognize that differences between people make it harder for some to cross a finish line, and create fair paths to success for everyone that accommodate those differences. Educate yourself. If you think someone's voice is being ignored, tell others to listen. If your friend makes a racist joke, call him out on it, instead of just going along with it. If the two former skinheads I met can have such a complete change of heart, I feel confident that ordinary people can, too.

Diane’s parents are also two different races. It matters which races, but it matters only to Diane and her parents and their family and friends, not to those who do not know them. Not everyone gets to know everything about everybody.

Despite all of the time he spent in Big Heart's, Wilson had never come to understand the social lives of Indians. He did not know that, in the Indian world, there is not much social difference between a rich Indian and a poor one. Generally speaking, Indian is Indian. A few who gain wealth and power as lawyers, businessmen, artists, or doctors may marry white people and keep only white friends, but generally Indians of different classes interact freely with one another. Most unemployed or working poor, some with good jobs and steady incomes, but all mixing together. Wilson also did not realize how tribal distinctions were much more important than economic ones. The rich and poor Spokanes may hang out together, but that doesn't necessarily mean the Spokanes are friendly with the Lakota or Navajo or any other tribe. The Sioux still distrust the Crow because they served as scouts for Custer. Hardly anybody likes the Pawnee. Most important, though, Wilson did not understand that the white people who pretend to be Indian are gently teased, ignored, plainly ridiculed, or beaten, depending on their degree of whiteness.

I watched my best friend fall in love with the same girl a million times in the same minute.  She had vivid eyes, a warm smile, and a streak of purple in her hair.  They were too drunk to notice I was watching; I was too sober to not realize what was happening.  Someone kept cutting off the oxygen in the room every time their faces got close.  But I knew if it were for just a few more inches, they would have kissed.  I also knew that it was because of the fact that she had a boyfriend that they didn't.  Even I could feel his heart racing as she licked off the birthday cake icing off his right cheek.  I saw his eyes light up; it was much more than the effects of inebriation.  There was suddenly a different kind of gravity present in the room.  And I then I realized: The same forces that bring two people together are the same ones that pull them apart.  But I knew from the way he looked at her.  I knew what he felt.  I knew how much she meant to him.  And in that moment, I finally understood.  Because that's the exact same way I look at you.  (I have learned to see gravity; it is the colour of your skin.)

To understand, I destroyed myself. To understand is to forget about loving. I know nothing more simultaneously false and telling than the statement by Leonardo da Vinci that we cannot love or hate something until we’ve understood it. Solitude devastates me; company oppresses me. The presence of another person derails my thoughts; I dream of the other’s presence with a strange absent-mindedness that no amount of my analytical scrutiny can define. Isolation has carved me in its image and likeness. The presence of another person – of any person whatsoever – instantly slows down my thinking, and while for a normal man contact with others is a stimulus to spoken expression and wit, for me it is a counterstimulus, if this compound word be linguistically permissible. When all by myself, I can think of all kinds of clever remarks, quick comebacks to what no one said, and flashes of witty sociability with nobody. But all of this vanishes when I face someone in the flesh: I lose my intelligence, I can no longer speak, and after half an hour I just feel tired. Yes, talking to people makes me feel like sleeping. Only my ghostly and imaginary friends, only the conversations I have in my dreams, are genuinely real and substantial, and in them intelligence gleams like an image in a mirror. The mere thought of having to enter into contact with someone else makes me nervous. A simple invitation to have dinner with a friend produces an anguish in me that’s hard to define. The idea of any social obligation whatsoever – attending a funeral, dealing with someone about an office matter, going to the station to wait for someone I know or don’t know – the very idea disturbs my thoughts for an entire day, and sometimes I even start worrying the night before, so that I sleep badly. When it takes place, the dreaded encounter is utterly insignificant, justifying none of my anxiety, but the next time is no different: I never learn to learn. ‘My habits are of solitude, not of men.’ I don’t know if it was Rousseau or Senancour who said this. But it was some mind of my species, it being perhaps too much to say of my race.

If you put forth a small amount of effort, you just might find your next best friend for life is of a different race than your own.

Because you learn things when you talk to people, especially people who aren't like you. You learn what a goddamned polyglot race we are, we marvelous human beings. Some people are friendly. Some people are gruff. Some want security. Others want independence. Some want the government to run things. Some want to run things on their own. Some people need a helping hand. Some people need a kick in the pants. Some want to live and to die in the same small town. Some want to ramble the wide world. Some are content with little. Some cannot stop striving. Some want to life beside a true love, to worship a single god. Some crave a universe of loves, a universe of gods. I could go on and on. The differences between them, between me and you, between you and the woman sitting next to you at the hairdresser, wearing that dress you'd never wear in a million years, reading that book you wouldn't touch. The genius of politics, of people like Frank, is to link them all, understand them all, to represent them all. Not just the ones you agree with, the ones that think and act like you do.

What do think about abortion?” “I could feel the tension growing in the plane. I dropped my head, acknowledging that we had very different value systems for our lives. Then I thought of a way to respond to his question. “You’re Jewish, right?” I asked. “Yes,” he said defensively. “I told you I was!” “Do you know how Hitler persuaded the German people to destroy more than six million of your Jewish ancestors?” The man looked at me expectantly, so I continued. ”He convinced them that Jews were not human and then exterminated your people like rats.” I could see that I had his attention, so I went on. “Do you understand how Americans enslaved, tortured, and killed millions of Africans? We dehumanized them so our constitution didn’t apply to them, and then we treated them worse than animals.” “How about the Native Americans?” I pressed. “Do you have any idea how we managed to hunt Indians like wild animals, drive them out of their own land, burn their villages, rape their women, and slaughter their children? Do you have any clue how everyday people turned into cruel murderers?” My Jewish friend was silent, and his eyes were filling with tears as I made my point. “We made people believe that the Native Americans were wild savages, not real human beings, and then we brutalized them without any conviction of wrongdoing! Now do you understand how we have persuaded mothers to kill their own babies? We took the word fetus, which is the Latin word for ‘offspring,’ and redefined it to dehumanize the unborn. We told mothers, ‘That is not really a baby you are carrying in your belly; it is a fetus, tissue that suddenly forms into a human being just seconds before it exits the womb.’ In doing so, we were able to assert that, in the issue of abortion, there is only one person’s human rights to consider, and then we convinced mothers that disposing of fetal tissue (terminating the life of their babies) was a woman’s right. Our constitution no longer protects the unborn because they are not real people. They are just lifeless blobs of tissue.” By now, tears were flowing down his cheeks. I looked right into his eyes and said, “Your people, the Native Americans, and the African Americans should be the greatest defenders of the unborn on the planet. After all, you know what it’s like for society to redefine you so that they can destroy your races. But ironically, your races have the highest abortion rates in this country! Somebody is still trying to exterminate your people, and you don’t even realize it. The names have changed, but the plot remains the same!” Finally he couldn’t handle it anymore. He blurted out, “I have never heard anything like this before. I am hanging out with the wrong people. I have been deceived!

The idea that there could be one solution to breast cancer- screening, early detection, some universal cure- is certainly appealing. All of us, those who fear the disease, those who live with it, our friends and families, the corporations who swath themselves in pink, wish it were true. Wearing a bracelet, sporting a ribbon, running a race, or buying a pink blender expresses our hopes and that feels good - even virtuous. But making a difference is more complicated than that.

There had never been a time in her life when she'd not been accepted or welcomed anywhere she went — she was the majority species, was the majority race within that species, and her life experience looked very different from those of her friends and neighbors.

I looked up at the millions of stars dotting the skies. They winked at me, like old friends. I knew their names, their origin and evolution. Cassiopeia. Ursa Major. Hercules. Sagittarius. Things were different now, though. I was different. I now had memories of nights sitting under them, and whispered conversations during movies, and racing through the woods laughing with friends while golden wings rippled behind me. Despite some of the more frustrating or confusing aspects of this summer, I knew deep down that something had irrevocably changed.

I twirl away, then back to him, staying on my toes, my hips always lightly rotating. He reacts clumsily at first, but soon the awkwardness fades away and he begins matching my movements, reflecting them in reverse. We dance like this, wrist to wrist, twirl and turn, step for step, for several more minutes. He holds my gaze, our eyes connecting at every turn, anticipating one another’s movements. His pulse is so strong against my wrist that it echoes through me, almost like a heartbeat of my own. My skin warms; my breath catches in my throat. I know how closely I dance along the line of destruction, but I cannot pull myself away. He is intoxicating, his force of life an addiction I cannot refuse. I have not felt this alive in centuries, not since you, Habiba, when you taught me the dance of Fahradan. Ours was a dance of giddy laughter, a dance of friends, sisters, a dance of life and youth and hope. But this dance is different. It is not I but he who entices, reversing the ancient roles of the dance. And I resist because I must, because if I don’t, because if I give in to the all-too-human desires racing through me—then it is Aladdin who will pay the terrible price. “Stop.” I drop my wrists and step away, and he does the same, still caught up in mirroring me. Except that he is breathing heavily, his chest rising and falling with exertion, his eyes filled with a strange, wondrous, curious look as he stares at me. He moves closer, his eyes fixed on mine, and despite myself I cannot look away. Aladdin raises a tentative hand to my cheek. Immobile with both dread and longing, I can only stare up at him, flushing with warmth when he gently runs his hand down the side of my face. I shut my eyes, leaning into his touch just slightly, my stomach leaping. Longing. Wishing.

Our lives are shaped as profoundly by personality as by gender or race. And the single most important aspect of personality—the “north and south of temperament,” as one scientist puts it—is where we fall on the introvert-extrovert spectrum. Our place on this continuum influences our choice of friends and mates, and how we make conversation, resolve differences, and show love. It affects the careers we choose and whether or not we succeed at them. It governs how likely we are to exercise, commit adultery, function well without sleep, learn from our mistakes, place big bets in the stock market, delay gratification, be a good leader, and ask “what if.”* It’s reflected in our brain pathways, neurotransmitters, and remote corners of our nervous systems. Today introversion and extroversion are two of the most exhaustively researched subjects in personality psychology, arousing the curiosity of hundreds of scientists.

Song of the South was not a malicious attempt to reinforce the foolish stereotype of the inferiority of the black race, but rather an attempt to show that children of all races and different social statuses could play together as friends, learn important moral lessons from stories, and survive times of trouble by finding a place to laugh.

Popular authors do not and apparently cannot appreciate the fact that true art is obtainable only by rejecting normality and conventionality in toto, and approaching a theme purged utterly of any usual or preconceived point of view. Wild and “different” as they may consider their quasi-weird products, it remains a fact that the bizarrerie is on the surface alone; and that basically they reiterate the same old conventional values and motives and perspectives. Good and evil, teleological illusion, sugary sentiment, anthropocentric psychology—the usual superficial stock in trade, and all shot through with the eternal and inescapable commonplace…. Who ever wrote a story from the point of view that man is a blemish on the cosmos, who ought to be eradicated? As an example—a young man I know lately told me that he means to write a story about a scientist who wishes to dominate the earth, and who to accomplish his ends trains and overdevelops germs … and leads armies of them in the manner of the Egyptian plagues. I told him that although this theme has promise, it is made utterly commonplace by assigning the scientist a normal motive. There is nothing outré about wanting to conquer the earth; Alexander, Napoleon, and Wilhelm II wanted to do that. Instead, I told my friend, he should conceive a man with a morbid, frantic, shuddering hatred of the life-principle itself, who wishes to extirpate from the planet every trace of biological organism, animal and vegetable alike, including himself. That would be tolerably original. But after all, originality lies with the author. One can’t write a weird story of real power without perfect psychological detachment from the human scene, and a magic prism of imagination which suffuses theme and style alike with that grotesquerie and disquieting distortion characteristic of morbid vision. Only a cynic can create horror—for behind every masterpiece of the sort must reside a driving demonic force that despises the human race and its illusions, and longs to pull them to pieces and mock them.

THE BUTCHER AND THE DIETITIAN A good friend of mine recently forwarded me a YouTube video entitled The Butcher vs. the Dietitian, a two-minute cartoon that effectively and succinctly highlighted the major difference between a broker and a legal fiduciary. The video made the glaringly obvious point that when you walk into a butcher shop, you are always encouraged to buy meat. Ask a butcher what’s for dinner, and the answer is always “Meat!” But a dietitian, on the other hand, will advise you to eat what’s best for your health. She has no interest in selling you meat if fish is better for you. Brokers are butchers, while fiduciaries are dietitians. They have no “dog in the race” to sell you a specific product or fund. This simple distinction gives you a position of power! Insiders know the difference.

Maybe it’s like one of those “heartwarming” race movies where a white person with suspect ideas and a black person become friends and they both learn a lesson about difference except nothing that’s learned is new to the black person, who was just going about their black business when this whole thing started. If you see it that way, please feel free to option this story for an Oscar-winning Hollywood movie.

There’s also the inconvenient truth that I am friends with many millennials and they are actually quite nice and very smart.  They also have a nonchalant and unselfconscious acceptance of all kinds of different cultures and races and sexual preferences; in terms of equality and tolerance they are the most enlightened generation yet.  But on the other hand, they have beards and understand technology, so fuck them. 

Racism, hate, and bigotry are EVIL and WICKED no matter how you try to rationalize it. I couldn’t imagine living my life with this crap in my heart. I love building new relationships and I enjoy learning about different cultures! If people would change their thinking and open up their hearts, they’d be amazed at the beautiful relationships that they could have. And, for the record, I couldn’t imagine ALL of my friends being black. There are too many amazing people from different backgrounds that I still have yet to meet. NO WAY would I limit my relationships based on race, absolutely not! I am free to like and love who I want to and I won’t allow anybody to persuade me with their opinions. I have my own mind! I’m my own person! I refuse to dislike and/or hate another race ‘just because!’ I am Stephanie Lahart: BOLD. BRAVE. STRONG.

Italy still has a provincial sophistication that comes from its long history as a collection of city states. That, combined with a hot climate, means that the Italians occupy their streets and squares with much greater ease than the English. The resultant street life is very rich, even in small towns like Arezzo and Gaiole, fertile ground for the peeping Tom aspect of an actor’s preparation. I took many trips to Siena, and was struck by its beauty, but also by the beauty of the Siennese themselves. They are dark, fierce, and aristocratic, very different to the much paler Venetians or Florentines. They have always looked like this, as the paintings of their ancestors testify. I observed the groups of young people, the lounging grace with which they wore their clothes, their sense of always being on show. I walked the streets, they paraded them. It did not matter that I do not speak a word of Italian; I made up stories about them, and took surreptitious photographs. I was in Siena on the final day of the Palio, a lengthy festival ending in a horse race around the main square. Each district is represented by a horse and jockey and a pair of flag-bearers. The day is spent by teams of supporters with drums, banners, and ceremonial horse and rider processing round the town singing a strange chanting song. Outside the Cathedral, watched from a high window by a smiling Cardinal and a group of nuns, with a huge crowd in the Cathedral Square itself, the supporters passed, and to drum rolls the two flag-bearers hurled their flags high into the air and caught them, the crowd roaring in approval. The winner of the extremely dangerous horse race is presented with a palio, a standard bearing the effigy of the Virgin. In the last few years the jockeys have had to be professional by law, as when they were amateurs, corruption and bribery were rife. The teams wear a curious fancy dress encompassing styles from the twelfth to the eighteenth centuries. They are followed by gangs of young men, supporters, who create an atmosphere or intense rivalry and barely suppressed violence as they run through the narrow streets in the heat of the day. It was perfect. I took many more photographs. At the farmhouse that evening, after far too much Chianti, I and my friends played a bizarre game. In the dark, some of us moved lighted candles from one room to another, whilst others watched the effect of the light on faces and on the rooms from outside. It was like a strange living film of the paintings we had seen. Maybe Derek Jarman was spying on us.

One of the ways to distance ourselves from the madnesses of our times is to retain an interest in politics but not to rely on it as a source of meaning. The call should be for people to simplify their lives and not to mislead themselves by devoting their lives to a theory that answers no questions, makes no predictions and is easily falsifiable. Meaning can be found in all sorts of places. For most individuals it is found in the love of the people and places around them: in friends, family and loved ones, in culture, place and wonder. A sense of purpose is found in working out what is meaningful in our lives and then orientating ourselves over time as closely as possible to those centres of meaning. Using ourselves up on identity politics, social justice (in this manifestation) and intersectionality is a waste of a life. We may certainly aim to live in a society in which nobody should be held back from what they can do because of some personal characteristic allotted to them by chance. If somebody has the competency to do something, and the desire to do something, then nothing about their race, sex or sexual orientation should hold them back. But minimizing difference is not the same as pretending difference does not exist. To assume that sex, sexuality and skin colour mean nothing would be ridiculous. But to assume that they mean everything will be fatal.

Well,Anna.It's Matt or the minivan. I'm not making the choice for you." I choose my ex.We used to be good friends,so I'm sort of looking forward to seeing him again. And maybe Cherrie isn't as bad as I remember.Except she is. She totally is. After only five minutes in her company,I cannot fathom how Bridge stands sitting with her at lunch every day.She turns to look at me in the backseat,and her hair swishes in a vitamin-enriched, shampoo-commercial curtain. "So.How are the guys in Paris?" I shrug. "Parisian." "Ha ha.You're funny." Her lifeless laugh is one of her lesser attributes.What does Matt see in her? "No one special?" Matt smiles and glances at me through the rearview mirror. I'm not sure why,but I forgot that he has brown eyes.Why do they make some people look amazing and others completely average? It's the same with brown hair. Statistically speaking, St. Clair and Matt are quite similar. Eyes: Brown. Hair: Brown. Race: Caucasian. There's a significant difference in height,but still. It's like comparing a gourmet truffle to a Mr. Goodbar. I think about the gourmet truffle. And his girlfriend. "Not exactly.

Dear Earth-dweller: Please use your BRAIN! As anyone KNOWS in this SCIENTIFIC age, the origin of the races is now WELL UNDERSTOOD! Africans traveled here after the DELUGE from Mercury, Asians from Venus, Caucasians from Mars, and the people of the Pacific islands from assorted asteroids. If you don’t have the NECESSARY OCCULT SKILLS to project rays from the continents to the ASTRAL PLANE to verify this, a simple analysis of TEMPERAMENT and APPEARANCE should make this obvious even to YOU! But please don’t put WORDS into MY mouth! Just because we’re all from different PLANETS doesn’t mean we can’t still be FRIENDS.

We’ve been through so much together I’ve seen you grow into someone you thought you’d never be I’ve seen you endure challenges most will never see Mocked by your peers for being from a different culture Feeling deserted, you searched for ways to adapt and become accepted You resorted to fitting in instead of making a stand for your true self You’ve made countless mistakes in pursuit of acceptance To me, it was undeniable you were meant to be a misfit You dove into finding your talents and utilizing them Unapologetically, you began making your mark during your middle school years Discovering your skills as a runner made a way for you to flee from the norm Racing hard and your pace in this life Hurdle after hurdle, you never stopped jumping and running towards the finish line You lost focus numerous times running someone else’s race, matching their suicidal pace, but over time you opened your eyes and ran your race in your lane You used failures as your stepping stone to climb up to where you are now and where you’re going I love you, I love you even when you hate you Thank you for staying true to you, never justifying your flaws and running away from your consequences You’ve taught me so much. I’m proud of you I love you so much. Thank you for being a friend, an example, a brother Thank you for being the man you are now. I love you, man in the mirror

Far from destroying our most well-loved works of fiction, abandoning assumptions of the whiteness of our characters infinitely expands all of the fictional universes, whether it be the wizarding world or the Star Wars galaxy. As vlogger Rosianna Halse Rojas points out,10 reading Harry Potter’s Hermione as black is a whole different ball game. It brings to light the incredibly racialised language of blood purity used in the wizarding world, of mudbloods and purebloods. This is terminology that could have been easily lifted straight from Nazi Germany or apartheid South Africa. Hermione’s parents were muggles after all, and that is how states and scientists have categorised races and fuelled racism – as though some heritages are contagious and are spread through lineage and blood. A black or mixed-race Hermione enduring spat-out slurs of ‘mudblood’ from her peers, plucked from her parents, told she’s special and part of a different race altogether, might be very keen to assimilate, to be accepted. No wonder she tried so hard. No wonder she did her friends’ homework, and was first to raise her hand in class. She was the model minority. A black or mixed-race Hermione agitating to free house elves, after six or seven years of enduring racial slurs, might not have the courage to challenge her peers, and instead might have hung on to something she felt she really could change.

They are totally different kinds of hard. As a mom, I can get help, share responsibility with my husband, enlist the help of grandmas and friends. That’s not to say it isn’t hard—because, holy moly, it’s hard!—but it can be shared. To truly be your best in running, you can’t outsource much, if anything. It’s all on you. Even if you have a coach, nobody else can do your training. Nobody else can sleep for you. Nobody else can refuel. Nobody else can set your goals. Nobody else can run the race. This realization hit me just the other day as I was planning for the upcoming year and strategizing my support crew to help with the various parts of my life: motherhood, running, and Picky Bars. Running was the one where I went, ‘Oh shit, that’s all me.

Let us, in good psychiatric fashion, look at the facts. In the last one hundred years we, in the Western world, have created a greater material wealth than any other society in the history of the human race. Yet we have managed to kill off millions of our population in an arrangement which we call “war.” Aside from smaller wars, we had larger ones in 1870, 1914 and 1939. During these wars, every participant firmly believed that he was fighting in his self-defense, for his honor, or that he was backed up by God. The groups with whom one is at war are, often from one day to the next, looked upon as cruel, irrational fiends, whom one must defeat to save the world from evil. But a few years after the mutual slaughter is over, the enemies of yesterday are our friends, the friends of yesterday our enemies, and again in full seriousness we begin to paint them with appropriate colors of black and white. At this moment, in the year 1955, we are prepared for a mass slaughter which would, if it came to pass, surpass any slaughter the human race has arranged so far. One of the greatest discoveries in the field of natural science is prepared for this purpose. Everybody is looking with a mixture of confidence and apprehension to the “statesmen” of the various peoples, ready to heap all praise on them if they “succeed in avoiding a war,” and ignoring the fact that it is only these very statesmen who ever cause a war, usually not even through their bad intentions, but by their unreasonable mismanagement of the affairs entrusted to them. In these outbursts of destructiveness and paranoid suspicion, however, we are not behaving differently from what the civilized part of mankind has done in the last three thousand years of history.

Friendship: the word has come to mean many different things among the various races and cultures of both the Underdark and the surface of the Realms. In Menzoberranzan, friendship is generally born out of mutual profit. While both parties are better off for the union, it remains secure. But loyalty is not a tenet of drow life, and as soon as a friend believes that he will gain more without the other, the union - and likely the other's life - will come to a swift end. I have had few friends in my life, and if I live a thousand years, I suspect that this will remain true. There is little to lament in this fact, though, for those who have called me friend have been persons of great character and have enriched my existence, given it worth. First there was Zaknafein, my father and mentor who showed me that I was not alone and that I was not incorrect in holding to my beliefs. Zaknafein saved me, from both the blade and the chaotic, evil, fanatic religion that damns my people. Yet I was no less lost when a handless deep gnome came into my life, a svirfneblin that I had rescued from certain death, many years before, at my brother Dinin's merciless blade. My deed was repaid in full, for when the svirfneblin and I again met, this time in the clutches of his people, I would have been killed - truly would have preferred death - were it not for Belwar Dissengulp. My time in Blingdenstone, the city of the deep gnomes, was such a short span in the measure of my years. I remember well Belwar's city and his people, and I always shall. Theirs was the first society I came to know that was based on the strengths of community, not the paranoia of selfish individualism. Together the deep gnomes survive against the perils of the hostile Underdark, labor in their endless toils of mining the stone, and play games that are hardly distinguishable from every other aspect of their rich lives. Greater indeed are pleasures that are shared. - Drizzt Do'Urden

Robert Putnam, Harvard professor and author of Bowling Alone, has spent years studying the effects of ethnic diversity on a community’s well-being. It turns out diversity is a train wreck. Contrary to his expectation—and desire!—Putnam’s study showed that the greater the ethnic diversity, the less people trusted their neighbors, their local leaders, and even the news. People in diverse communities gave less to charity, voted less, had fewer friends, were more unhappy, and were more likely to describe television as “my most important form of entertainment.” It was not, Putnam said, that people in diverse communities trusted people of their own ethnicity more, and other races less. They didn’t trust anyone.28 The difference in neighborliness between an ethnically homogeneous town, such as Bismarck, North Dakota, and a diverse one, such as Los Angeles, Putnam says, is “roughly the same as” the difference in a town with a 7 percent poverty rate compared with a 23 percent poverty rate.29

... nature did not make us to feel too good for too long (which would be no good for the survival of the species) but only to feel good enough to imagine, erroneously, that someday we might feel good all the time. To believe that humanity will ever live in a feel-good world is a common mistake. And if we do not feel good, we should act as if we do. If you act happy, then you will become happy—everybody in the workaday world knows that. If you do not improve, then someone must assume the blame. And that someone will be you. We are on our way to the future, and no introverted melancholic is going to impede our progress. You have two choices: start thinking the way God and your society want you to think or be forsaken by all. The decision is yours, since you are a free agent who can choose to rejoin the world of fabricated reality—civilization, that is—or stubbornly insist on . . . what? That we should rethink how the whole world transacts its business? That we should start over from scratch, questioning all the ways and means that delivered us to a lofty prominence over the amusement park of creation? Try to be realistic. We made our world just the way nature and the Lord wanted us to make it. There is no starting over and no going back. No major readjustments are up for a vote. And no nihilistic head case is going to get a bad word in edgewise. The universe was created by the Creator, goddamn it. We live in a country we love and that loves us back. We have families and friends and jobs that make it all worthwhile. We are somebodies, as we spin upon this good earth, not a bunch of nobodies without names or numbers or retirement plans. None of this is going to become unraveled by a thought criminal who contends that the world is not double plus good and never will be and who believes that anyone is better off dead than alive. Our lives may not be unflawed—that would deny us a future to work toward—but if this charade is good enough for us, then it should be good enough for you. So if you cannot get your mind right, try walking away. You will find no place to go and no one who will have you. You will find only the same old trap the world over. It is the trap of tomorrow. Love it or leave it—choose which and choose fast. You will never get us to give up our hopes, demented as they may seem. You will never get us to wake up from our dreams. Your opinions are not certified by institutions of authority or by the middling run of humanity, and therefore whatever thoughts may enter your chemically imbalanced brain are invalid, inauthentic, or whatever dismissive term we care to assign to you who are only “one of those people.” So get the hell out if you can. But we are betting that when you start hurting badly enough, you will come running back. If you are not as strong as Samson— that no-good suicide and slaughterer of Philistines—then you will return to the trap. Do you think we are morons? We have already thought everything that you have thought. The only difference is that we have the proper and dignified sense of futility not to spread that nasty news. Our shibboleth: “Up the Conspiracy and down with Consciousness.

My whole life people have wondered "what" I am, what race or nationality. ... It's happened again and again: someone looking at me furtively, or calling me "exotic" and asking me "What's your heritage?" Once when I was making a purchase in a department store, the white salesman behind the counter was too nervous or too polite to ask--most likely not wanting to offend a white woman by assuming that she was anything but white. He needed to write on the back of my check the additional identifying information required back then: race and gender. Hesitating, his pen hovering, he tried to look at me without my notice. I watched his face as he deliberated after a second and third glance at my features, my straight, fine hair, my skin color and clothing. He must have considered, too, how I had spoken and whether any of those factors matched his notions of certain people--black people. I stood there and said nothing as he scribbled the letters WF, the designation for white female. In the same week, with a different clerk, I had been given the designation BF. That time I had not been alone: I had been standing in line at the grocery store with a friend who is black.

and I entered into sleep, which is like a second apartment that we have, into which, abandoning our own, we go in order to sleep. It has its own system of alarms, and we are sometimes brought violently awake there by the sound of a bell, heard with perfect clarity, even though no one has rung. It has its servants, its particular visitors who come to take us out, so that, just when we are ready to get up, we are obliged to recognize, by our almost immediate transmigration into the other apartment, that of our waking hours, that the room is empty, that no one has come. The race that inhabits it, like that of the earliest humans, is androgynous. A man there will appear a moment later in the aspect of a woman. Objects have the ability to turn into men, and men into friends or enemies. The time that elapses for the sleeper, in sleep of this kind, is utterly different from the time in which a waking man’s life transpires. Its passage may now be far more rapid, a quarter of an hour seeming like a whole day; or at other times much longer, we think we have just dozed off, and have slept right through the day. And then, on sleep’s chariot, we descend into depths where the memory can no longer keep pace with it, and where the mind stops short and is forced to turn back.

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Colin. Just the name made Alessandro’s gut burn. He knew the man wanted his wife, even if Brianna was too blind to see it. The moron had been cuckolded by the paragon of supposed virtue, his wife Carrie and now he had finally opened his eyes and seen what Alessandro had known all along. Brianna put every other woman in New York to shame. No woman could come near her beauty, her passion, her fire. Colin had tossed her aside for the angelic Carrie and now he was changing his mind. Oh no you don’t, you miserable fucker. “Her friend indeed,” Bernardo drawled, his Italian accent thick with unmistakable implication. “Dat’s da truth. He no make her cry all da time.” That was directed at Alessandro, with small dark accusatory eyes. “He nice.” Alessandro couldn’t look at those eyes without feeling a sickening pang of guilt. She’s mine! He wanted to scream. Mine! Mine! Mine! “Oh yes. Very nice. He was very nice when he held her at the cemetery and very nice when he was dancing with her at Adresca.” That made Alessandro’s head lift in surprise. “Oh yes, my boy. She’s been there, cleaning up the rubble and word is that she’s working on re-opening it. Her friend Colin has been quite helpful in that endeavour.” “I don’ like how you say dat,” Will said scowling. “Really young William, I only speak the truth,” Bernardo taunted. Alessandro’s mind was racing. NO! Not Colin. He could not let that imbecile take Brianna away from him. He’d have to be eliminated somehow. Alessandro began to plot all the different ways he could ensure that Colin Neally stayed away from his wife, permanently. They all involved grisly, violent methods. He could not be allowed to win Brianna.

I was lucky to receive it. Most rogue interns never get a second chance. And here it’s worth mentioning that I benefited from what was known in 2009 as being fortunate, and is now more commonly called privilege. It’s not like I flashed an Ivy League gang sign and was handed a career. If I had stood on a street corner yelling, “I’m white and male, and the world owes me something!” it’s unlikely doors would have opened. What I did receive, however, was a string of conveniences, do-overs, and encouragements. My parents could help me pay rent for a few months out of school. I went to a university lousy with successful D.C. alumni. No less significantly, I avoided the barriers that would have loomed had I belonged to a different gender or race. Put another way, I had access to a network whether I was bullshit or not. A friend’s older brother worked as a speechwriter for John Kerry. When my Crisis Hut term expired, he helped me find an internship at West Wing Writers, a firm founded by former speechwriters for Bill Clinton and Al Gore. In the summer of 2009, my new bosses upgraded me to full-time employee. Without meaning to, I had stumbled upon the chance to learn a skill. The firm’s partners were four of the best writers in Washington, and each taught me something different. Vinca LaFleur helped me understand the benefits of subtle but well-timed alliteration. Paul Orzulak showed me how to coax speakers into revealing the main idea they hope to express. From Jeff Shesol, I learned that while speechwriting is as much art as craft, and no two sets of remarks are alike, there’s a reason most speechwriters punctuate long, flowy sentences with short, punchy ones. It works.

On the other side of the mountain, Drizzt Do'Urden opened his eyes from his daytime slumber. Emerging from the cave into the growing gloom, he found Wulfgar in the customary spot, poised meditatively on a high stone, staring out over the plain. "You long for your home?" the drow asked rhetorically. Wulfgar shrugged his huge shoulders and answered absently, "Perhaps." The barbarian had come to ask many disturbing questions of himself about his people and their way of life since he had learned respect for Drizzt. The Drow was an enigma to him, a confusing combination of fighting brilliance and absolute control. Drizzt seemed able to weigh every move he ever made in the scales of high adventure and indisputable morals. Wulfgar turned a questioning gaze on the drow. "Why are you here?" he asked suddenly. Now it was Drizzt who stared reflectively into the openness before them. The first stars of the evening had appeared, their reflections sparkling distinctively in the dark pools of the elf's eyes. But Drizzt was not seeing them; his mind was viewing long past images of the lightless cities of the drow in their immense cavern complexes far beneath the ground. "I remember," Drizzt recalled vividly, as terrible memories are often vivid, "'the first time I ever viewed this surface world. I was a much younger elf then, a member of a large raiding party. We slipped out from a secret cave and descended upon a small elven village." The drow flinched at the images as they flashed again in his mind. "My companions slaughtered every member of the wood elf clan. Every female. Every child." Wulfgar listened with growing horror. The raid that Drizzt was describing might well have been one perpetrated by the ferocious Tribe of the Elk. "My people kill," Drizzt went on grimly. "They kill without mercy." He locked his stare onto Wulfgar to make sure that the barbarian heard him well. "They kill without passion." He paused for a moment to let the barbarian absorb the full weight of his words. The simple yet definitive description of the cold killers had confused Wulfgar. He had been raised and nurtured among passionate warriors, fighters whose entire purpose in life was the pursuit of battle-glory - fighting in praise of Tempos. The young barbarian simply could not understand such emotionless cruelty. A subtle difference, though, Wulfgar had to admit. Drow or barbarian, the results of the raids were much the same. "The demon goddess they serve leaves no room for the other races," Drizzt explained. "Particularly the other races of elves." "But you will never come to be accepted in this world," said Wulfgar. "Surely you must know that the humans will ever shun you." Drizzt nodded. "Most," he agreed. "I have few that I can call friends, yet I am content. You see, barbarian, I have my own respect, without guilt, without shame." He rose from his crouch and started away into the darkness. "Come," he instructed. "Let us fight well this night, for I am satisfied with the improvement of your skills, and this part of your lessons nears its end." Wulfgar sat a moment longer in contemplation. The drow lived a hard and materially empty existence, yet he was richer than any man Wulfgar had ever known. Drizzt had clung to his principles against overwhelming circumstances, leaving the familiar world of his own people by choice to remain in a world where he would never be accepted or appreciated. He looked at the departing elf, now a mere shadow in the gloom. "Perhaps we two are not so different," he mumbled under his breath.

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.

Elvis was pretty slick. Nonetheless, I knew that he was cheating. His four-of-a-kind would beat my full house. I had two choices. I could fold my hand and lose all the money I’d contributed to the pot, or I could match Elvis’s bet and continue to play. If a gambler thought he was in an honest game, he would probably match the bet thinking his full house was a sure winner. The con artist would bet large amounts of money on the remaining cards, knowing he had a winning hand. I narrowed my eyes and pursed my lips, as if struggling to decide whether to wager five hundred pesos or fold my hand and call it quits. I knew there were five men between me and the door and watched them from the corner of my eye. Even if I folded and accepted my losses, I knew they would not let me leave without taking all my cash. They had strength in numbers and would strong arm me if they could. The men stared, intently watching my next move. I set down my beer and took five one hundred peso notes from my wallet. The men at the bar relaxed. My adrenaline surged, pumping through my brain, sharpening my focus as I prepared for action. I moved as if to place my bet on the table, but instead my hand bumped my beer bottle, spilling it onto Elvis’ lap. Elvis reacted instinctively to the cold beer, pushing back from the table and rising to his feet. I jumped up from my chair making a loud show of apologizing, and in the ensuing pandemonium I snatched all the money off the table and bolted for the door! My tactics took everyone by complete surprise. I had a small head start, but the Filipinos recovered quickly and scrambled to cut off my escape. I dashed to the door and barely made it to the exit ahead of the Filipinos. The thugs were nearly upon me when I suddenly wheeled round and kicked the nearest man square in the chest. My kick cracked ribs and launched the shocked Filipino through the air into the other men, tumbling them to the ground. For the moment, my assailants were a jumble of tangled bodies on the floor. I darted out the door and raced down the busy sidewalk, dodging pedestrians. I looked back and saw the furious Filipinos swarming out of the bar. Running full tilt, I grabbed onto the rail of a passing Jeepney and swung myself into the vehicle. The wide-eyed passengers shrunk back, trying to keep their distance from the crazy American. I yelled to the driver, “Step on the gas!” and thrust a hundred peso note into his hand. I looked back and saw all six of Johnny’s henchmen piling onto one tricycle. The jeepney driver realized we were being pursued and stomped the gas pedal to the floor. The jeepney surged into traffic and accelerated away from the tricycle. The tricycle was only designed for one driver and two passengers. With six bodies hanging on, the overloaded motorcycle was slow and unstable. The motorcycle driver held the throttle wide open and the tricycle rocked side to side, almost tipping over, as the frustrated riders yelled curses and flailed their arms futilely. My jeepney continued to speed through the city, pulling away from our pursuers. Finally, I could no longer see the tricycle behind us. When I was sure I had escaped, I thanked the driver and got off at the next stop. I hired a tricycle of my own and carefully made my way back to my neighborhood, keeping careful watch for Johnny and his friends. I knew that Johnny was in a frustrated rage. Not only had I foiled his plans, I had also made off with a thousand pesos of his cash. Even though I had great fun and came out of my escapade in good shape, my escape was risky and could’ve had a very different outcome. I feel a disclaimer is appropriate for those people who think it is fun to con street hustlers, “Kids. Don’t try this at home.

In 1991, a college sophomore studying music in the American Midwest made the mistake of selling some drugs to the wrong person. Until then, he hadn’t done much more than smoke pot and sell some of it to his friends. Petty vandalism at his high school was as high stakes as his criminal career had been. Then, as these things tend to go when you’re just 18 years old, he tried to push the envelope and test his boundaries. He started experimenting with hard drugs like LSD. But he was naive, and the brashness of youth got the best of him. He sold some of that LSD outside his circle—to an undercover policeman. And as if his luck couldn’t get worse, like a scene out of a TV movie of the week, the judge, under pressure to make an example out of this young man, sentenced him to 6 to 25 years in prison. It’s a faceless, timeless story that transcends race, class, and region. A young kid makes a mistake that forever changes their lives and their family’s lives as well. We are all too familiar with how stories like this usually end: The kid spends their most impressionable years behind bars and comes out worse than when they went in. Life on the outside is too difficult to contend with; habits learned on the inside are too difficult to shed. They reoffend; their crimes escalate. The cycle continues. This story, however, is a little different. Because this young man didn’t go back to jail. In fact, after being released in less than 5 years on good behavior, he went on to become one of the best jazz violinists in the world. He left prison with a fire lit underneath him—to practice, to repent, to humble himself, to hustle, and to do whatever it took to make something of his life. No task was too small, no gig was too tiny, no potential fan was too disinterested for him not to give it everything he had. And he did. The story is a little different for another reason, too. That young man’s name is Christian Howes. He is my older brother.

Pantheism differs from the systems of belief constituting the main religions of the world in being comparatively free from any limits of period, climate, or race. For while what we roughly call the Egyptian Religion, the Vedic Religion, the Greek Religion, Buddhism, and others of similar fame have been necessarily local and temporary, Pantheism has been, for the most part, a dimly discerned background, an esoteric significance of many or all religions, rather than a "denomination" by itself. The best illustration of this characteristic of Pantheism is the catholicity of its great prophet Spinoza. For he felt so little antagonism to any Christian sect, that he never urged any member of a church to leave it, but rather encouraged his humbler friends, who sought his advice, to make full use of such spiritual privileges as they appreciated most.

The Daring Bicyclist Jim was always trying different things.  On this particular day he decided he wanted to see how fast a person could ride a bicycle before it became too hard to ride. So he asked a friend if he could tie his bike to the bumper of his car as he drove faster and faster.  His friend agreed. Before they got going they agreed on a way to communicate.  Jim would ring the bell on his bicycle once if he wanted to go faster, twice if the speed was good and repeatedly if he wanted to go slower. So the two adventurers took off and things were going pretty well.  The driver got up to over 50 miles per hour and Jim was able to handle that speed, following along on his bike. All of a sudden a shiny red sports car came up from behind.  The driver pulled alongside and revved up his engine as if he wanted to race.  Jim’s friend accepted the challenge and started to speed up.  He went faster and faster and soon forgot all about poor Jim tied to his bumper. A little way down the road, as the cars raced side by side, a policeman with a radar gun sat and watched as they sped past.  The policeman clocked them at 99 miles per hour. Before the policeman started to pursue the speeding cars, he reported in to headquarters on his radio.  “You are not going to believe this,” the policeman said.  “I am about to go after two cars racing down the road doing almost 100 miles per hour and there is this guy on a bicycle riding behind them waving his arms and ringing a bell trying to pass them!

So a good question to ask yourself right now is: why are you here? Did you pick up this book with the ultimate goal of getting people to be nicer to each other? Did you pick up this book with the goal of making more friends of different races? Or did you pick up this book with the goal of helping fight a system of oppression that is literally killing people of color?

To those I spoke with whiteness can be associated with isolation, dissections, and disconnections. Amanda: Well, my first husband was half-Irish and I lived with his family . . . So I got to see how they raised their children and I’ve been in prison and was raised with white girls there too. So I got to see a lot of pictures from poor whites to affluent whites. So I’ve seen that there is a disconnection. I mean, feelings are covered. Michael: One of the ways of sustaining cultural whiteness is isolation, like old Descartes. It’s not a plot, just the resonance of bad ideas. Isolate the individual rather than see the individual as the contributor back to the collective. And the carpool lane is empty and there are four lanes filled with one person in each car and that’s white culture pouring down the road, each isolated inside and hearing the news that reinforces the ideas of isolation and whiteness. Cayce: And white people for the most part have kind of isolated themselves . . . there is like a boundary around white people that a lot of times people of color drop when they are together and white people don’t always drop when they are with other white people. There’s not this sense of community. I would love to say that the above characterizations do not reflect my life, family, white friends, and their families. Unfortunately, there is a lot of it that seems right on. True, on some level these descriptions might reflect the general trend toward decreased social engagement.10 Yet over the past decade, I have spent a lot more time around people from different cultural and racial backgrounds. I am very sad to say that this sense of white people as being less emotionally connected, more isolated, and more guarded even when we are with other people resonates. The pain that comes with admitting this is all the more intense because this is something that I have known deep down for quite some time. The patterns are so ingrained that serious effort is required to break out of habits that keep me alone when in pain and nervous about sharing difficulty with family and friends. I wish that this did not characterize a broader struggle. Unfortunately, there are too many white people who exemplify these characteristics. The significant numbers of whites who seriously battle depression and a sense of aloneness in the midst of seemingly comfortable lives and intact, loving families are too great. It bears repeating that, of course, white people are not the only ones who face these issues. But that does not mean that it is not a pattern characteristic of white people worthy of honest investigation.

why was I born with a different face, Why was I not born like the rest of my race? When I look each one starts! when I speak I offend Then I’m silent and passive and lose every friend.

Christianity embodied all the moral instincts of our race, such as our concepts of personal honor, of personal self-respect and integrity, of fair play, of pity for the unfortunate, of loyalty- all of which seem preposterous to other races, at least in the form and application that we give to them. They simply lack our instincts. We think that it makes a great difference whether we kill a man in a fair fight or by treacherously stabbing him in the back or by putting poison in the cup that he accepts from our friendly hand; to at least one other race, we are simply childish and irrational: if you are to kill a man, kill him in the safest and most convenient way. Again, we, whether Christians or atheists, have an instinct for truth, so that if we lie, we have physical reactions that can be detected by a sphygmomanometer (often called a polygraph or "lie detector"). When officers of American military intelligence tried to use that device in the interrogation of prisoners during the Korean War, they discovered that Koreans and Chinese have no reaction that the instrument can detect, no matter how outrageous the lies they tell. We and they are differently constituted. We can no longer be so obtuse as to ignore the vast differences in mentality and instinct that separate us from all other races - not merely from savages, but from highly civilized races. The differences are innate, and to attempt to change their way of thinking with argument, generosity, or holy water is as absurd as attempting to change the color of their skins. That is a fact that we must accept. However, one may relate that fact to Christian doctrine, if we, a small minority among the teeming and terribly fecund populations of the globe, call all other peoples perverse or wicked, we merely confuse ourselves. If we are to think objectively and rationally, we must do so in the terms used by Maurice Samuel, who, after his discerning and admirably candid study of the "unbridgeable gulf' that separates Indo-Europeans from Jews, had to conclude that "This difference in behavior and reaction springs from something more earnest and significant than a difference of beliefs: it springs from a difference in our biologic equipment.

Winning will use every dirty trick in the book—and make up new ones just to entertain itself—to keep you in hell. It’s too hard, it whispers … you’ll never get there… your parents don’t believe in you… your friends think you’re crazy… look at you, you’re already a failure. Which, by no coincidence, is exactly what you were already thinking. So you stay there, waiting. Waiting to feel different, waiting to be told what to do, waiting for an answer that never comes. And meanwhile, the flames are getting hotter and hotter, until you can’t take it. You have to take action, or you burn out. But instead of being propelled by the heat, you can become frozen where you are.

However, if you came with the second intention—to fight the systemic oppression that is harming the lives of millions of people of color—then you are who I have written this book for. But either way, I encourage you to keep reading, because understanding the truth about racism in America might help you make more friends of different races, too—and they have a better chance of being real friends who will feel safe with you.

Husserl had picked up this idea from his old teacher Franz Brentano, in Vienna days. In a fleeting paragraph of his book Psychology from an Empirical Standpoint, Brentano proposed that we approach the mind in terms of its ‘intentions’ — a misleading word, which sounds like it means deliberate purposes. Instead it meant a general reaching or stretching, from the Latin root in-tend, meaning to stretch towards or into something. For Brentano, this reaching towards objects is what our minds do all the time. Our thoughts are invariably of or about something, he wrote: in love, something is loved, in hatred, something is hated, in judgement, something is affirmed or denied. Even when I imagine an object that isn’t there, my mental structure is still one of ‘about-ness’ or ‘of-ness’. If I dream that a white rabbit runs past me checking its pocket watch, I am dreaming of my fantastical dream-rabbit. If I gaze up at the ceiling trying to make sense of the structure of consciousness, I am thinking about the structure of consciousness. Except in deepest sleep, my mind is always engaged in this aboutness: it has ‘intentionality’. Having taken the germ of this from Brentano, Husserl made it central to his whole philosophy. Just try it: if you attempt to sit for two minutes and think about nothing, you will probably get an inkling of why intentionality is so fundamental to human existence. The mind races around like a foraging squirrel in a park, grabbing in turn at a flashing phone screen, a distant mark on the wall, a clink of cups, a cloud that resembles a whale, a memory of something a friend said yesterday, a twinge in a knee, a pressing deadline, a vague expectation of nice weather later, a tick of the clock. Some Eastern meditation techniques aim to still this scurrying creature, but the extreme difficulty of this shows how unnatural it is to be mentally inert. Left to itself, the mind reaches out in all directions as long as it is awake — and even carries on doing it in the dreaming phase of its sleep. Understood in this way, the mind hardly is anything at all: it is its aboutness. This makes the human mind (and possibly some animal minds) different from any other naturally occurring entity. Nothing else can be as thoroughly about or of things as the mind is: even a book only reveals what it’s ‘about’ to someone who picks it up and peruses it, and is otherwise merely a storage device. But a mind that is experiencing nothing, imagining nothing, or speculating about nothing can hardly be said to be a mind at all.

WE HAVE A SIMPLISTIC UNDERSTANDING OF RACISM The final challenge we need to address is our definition of “racist.” In the post–civil rights era, we have been taught that racists are mean people who intentionally dislike others because of their race; racists are immoral. Therefore, if I am saying that my readers are racist or, even worse, that all white people are racist, I am saying something deeply offensive; I am questioning my readers’ very moral character. How can I make this claim when I don’t even know my readers? Many of you have friends and loved ones of color, so how can you be racist? In fact, since it’s racist to generalize about people according to race, I am the one being racist! So let me be clear: If your definition of a racist is someone who holds conscious dislike of people because of race, then I agree that it is offensive for me to suggest that you are racist when I don’t know you. I also agree that if this is your definition of racism, and you are against racism, then you are not racist. Now breathe. I am not using this definition of racism, and I am not saying that you are immoral. If you can remain open as I lay out my argument, it should soon begin to make sense. In light of the challenges raised here, I expect that white readers will have moments of discomfort reading this book. This feeling may be a sign that I’ve managed to unsettle the racial status quo, which is my goal. The racial status quo is comfortable for white people, and we will not move forward in race relations if we remain comfortable. The key to moving forward is what we do with our discomfort. We can use it as a door out—blame the messenger and disregard the message. Or we can use it as a door in by asking, Why does this unsettle me? What would it mean for me if this were true? How does this lens change my understanding of racial dynamics? How can my unease help reveal the unexamined assumptions I have been making? Is it possible that because I am white, there are some racial dynamics that I can’t see? Am I willing to consider that possibility? If I am not willing to do so, then why not? If you are reading this and are still making your case for why you are different from other white people and why none of this applies to you, stop and take a breath. Now return to the questions above, and keep working through them. To interrupt white fragility, we need to build our capacity to sustain the discomfort of not knowing, the discomfort of being racially unmoored, the discomfort of racial humility.

It comes down to the unresolved question of whether gays are exactly like everybody else other than in one single characteristic. Or whether that single characteristic makes gays utterly unlike the rest of society. It is a divide which falls into two broad camps. In the first are those who believe that gays are – and should be – just like everybody else. That they will win any and all remaining rights battles by demonstrating that nothing makes them different from their heterosexual friends and neighbours. Just like straight people, gays can live in houses with nice picket fences, can marry, have monogamous relationships and eventually produce and raise children like everybody

(Horses like boys…?) I had to remind myself that I gave up riding before I started eighth grade. I said that because I knew the same tired Jokes were going to roll in soon, about me riding horse-ie’s from the day I was like seven until then.’ ‘I don’t think I could ride now to save my life.’ Jenny said- ‘It’s just like riding a bike you never forget how too.’ ‘How would you know,’ I asked? Jenny said- ‘I still ride from time to time, I just got second place in a jumping competition two weeks ago.’ I whispered- ‘O-oh.’ (On the inside- I was crushed, thinking it okay for you to ride but I can’t. My horse died not long after, I stopped riding her, thinking I didn’t love her anymore. I didn’t want to stop.) I think if she starts making fun of me now, I would bust out crying. And if I cry then I’ll be a BABY! Yet it okay for her to cry to us over stupid boys or her time of the month drama. I could never clear the truth to her: that riding was my favorite thing in this whole wide world. It wasn’t about winning with me, no- it was about having my freedom, my happiness, and my relaxation. The way I could escape from all of them that put me down, back them. I loved it more than boys, more than friends, more than family even. I was the best I could be back then. I was strong then, now I am nothing but a week p*ssy that lets everyone crap on me. I can’t believe that I wanted this life. I loved to be alone in the barn, or out on the fields particularly in the late summer when everything is crunchy and golden, and the plants show off all their wonderful different colors, and it smells of hay, is what made my day complete, racing past all the trees, down the wooded trails, it was more than just jumping her at compassion. We had a bond- I loved brushing my horse down, braiding her main, and being her best friend, feeding her carrots sticks, I loved it all. I gave up my best friends for ones that I can’t always trust. Your horse’s always your trusting best friend. And if I am crying now, it’s not that I am sad, it’s that I am happy. I have to lie…! I am nothing- nothing, but a complete liar, a wide-ranging slut, and a total baby! #- hostage: (Galloping, Groping, Gulping)

like France is among the most racially intolerant countries in the world, with 22.7 percent of people in France claiming they wouldn’t want to live near someone of a different race. The Nordic countries did score very low for racial intolerance, yet these countries are some of the most racially homogenous countries on the planet, like Finland with a native Finnish population of 87.3 percent or Norway with 86.3 percent of its population being ethnic Norwegians. So, the only countries that people on the left would rather live in are countries that are significantly less diverse and more white than America. Seems rather hypocritical, doesn’t it?

What’s funny is that when looking at racially tolerant countries, America ranks among the best, and many European countries rank as much less tolerant. According to the Washington Post, a country like France is among the most racially intolerant countries in the world, with 22.7 percent of people in France claiming they wouldn’t want to live near someone of a different race. The Nordic countries did score very low for racial intolerance, yet these countries are some of the most racially homogenous countries on the planet, like Finland with a native Finnish population of 87.3 percent or Norway with 86.3 percent of its population being ethnic Norwegians. So, the only countries that people on the left would rather live in are countries that are significantly less diverse and more white than America. Seems rather hypocritical, doesn’t it?

According to the Washington Post, a country like France is among the most racially intolerant countries in the world, with 22.7 percent of people in France claiming they wouldn’t want to live near someone of a different race. The Nordic countries did score very low for racial intolerance, yet these countries are some of the most racially homogenous countries on the planet, like Finland with a native Finnish population of 87.3 percent or Norway with 86.3 percent of its population being ethnic Norwegians. So, the only countries that people on the left would rather live in are countries that are significantly less diverse and more white than America. Seems rather hypocritical, doesn’t it?

You’re okay, Juliette. You’re safe. You’re surrounded by friends who love you. People can have big emotions. It doesn't mean they're going to hurt you or send you away. My old therapist's words raced through my head at breakneck speed, but my heart and lungs missed every word as they raced in different directions. Quick. Name five things you can see. I fought the desire to rock in my seat and glanced around me as surreptitiously as possible.

TAKE ONE STORY, viewed from two different angles. Take a rainy Sunday morning in July, in the late 1920s, when Eddie and his friends are tossing a baseball Eddie got for his birthday nearly a year ago. Take a moment when that ball flies over Eddie’s head and out into the street. Eddie, wearing tawny pants and a wool cap, chases after it, and runs in front of an automobile, a Ford Model A. The car screeches, veers, and just misses him. He shivers, exhales, gets the ball, and races back to his friends. The game soon ends and the children run to the arcade to play the Erie Digger machine, with its claw-like mechanism that picks up small toys. Now take that same story from a different angle. A man is behind the wheel of a Ford Model A, which he has borrowed from a friend to practice his driving. The road is wet from the morning rain. Suddenly, a baseball bounces across the street, and a boy comes racing after it. The driver slams on the brakes and yanks the wheel. The car skids, the tires screech. The man somehow regains control, and the Model A rolls on. The child has disappeared in the rearview mirror, but the man’s body is still affected, thinking of how close he came to tragedy. The jolt of adrenaline has forced his heart to pump furiously and this heart is not a strong one and the pumping leaves him drained. The man feels dizzy and his head drops momentarily. His automobile nearly collides with another. The second driver honks, the man veers again, spinning the wheel, pushing on the brake pedal. He skids along an avenue then turns down an alley. His vehicle rolls until it collides with the rear of a parked truck. There is a small crashing noise. The headlights shatter. The impact smacks the man into the steering wheel. His forehead bleeds. He steps from the Model A, sees the damage, then collapses onto the wet pavement. His arm throbs. His chest hurts. It is Sunday morning. The alley is empty. He remains there, unnoticed, slumped against the side of the car. The blood from his coronary arteries no longer flows to his heart. An hour passes. A policeman finds him. A medical examiner pronounces him dead. The cause of death is listed as “heart attack.” There are no known relatives. Take one story, viewed from two different angles. It is the same day, the same moment, but one angle ends happily, at an arcade, with the little boy in tawny pants dropping pennies into the Erie Digger machine, and the other ends badly, in a city morgue, where one worker calls another worker over to marvel at the blue skin of the newest arrival.

It's one thing for me to decide a barber's racist, go to a different one, and tell my friends about it. It's another if I don't even need a haircut, I hear about a racist barber in another city, and I drive over to stand outside his shop with a bullhorn yelling at everyone not to go in. You can choose your barber based on whether you like his views on race, or whether you like his wallpaper, but consumers start to cross a moral line when they move beyond making their own decisions and start making everyone else's. When I stand outside the barber shop with a bullhorn, yelling about his racism, I'm not making my own decision about where to get my hair cut, I'm trying to starve the barber. Wealth is a bullhorn, that's one of the biggest problems about woke consumerism. Playing politics through consumer boycotts is a rich man's game. The more money you have, the more impact your boycott has. In capitalism, each dollar is like a vote. It's perfectly fine for dollars vote for which goods and services rise to the top. [...] But the market place of ideas is supposed to follow one person one vote, that's how we aggregate votes in a democracy. When we normalize using dollars to win battles over ideas, we're just handing the wealthy control over society's values.

I wonder what the future has in store for the two of them.” Lucetta’s mention of the future had Bram pausing for a moment, realizing that with all the insanity of the past week or so, they’d not had much time to talk about anything, let alone what either of them wanted for the future. “Even though I was disappointed with the explanation behind the supposed ghosts at Ravenwood, you have to admit that some of what Mrs. Macmillan told you would make good fodder for a new book,” Lucetta continued, pulling him from his thoughts. “Readers would especially like the part about a hidden treasure, although, in my humble opinion, the hero should get caught trying to find it and . . .” As Lucetta continued musing about different plot points, it suddenly hit him how absolutely wonderful life would be if he could spend it with the amazing lady standing right next to him. That she was beautiful, there could be no doubt, but her true beauty wasn’t physical in nature, it was soul-deep—seen in the way she treated her friends, animals, and even a mother who’d brushed her aside for a man who was less than worthy. She’d been through so much, and yet, here she was, contemplating his work and what could help him, and . . . he wanted to give her a spectacular gesture, something that would show her exactly how special he found her. She’d been on her own for far too long, and during that time, she’d decided she didn’t need anyone else, or rather, she wouldn’t need anyone because that could cause her pain—pain she’d experienced when her father had left her, and then when her mother had done the same thing by choosing Nigel. “. . . and I know that you seem to be keen on the whole pirate idea, but really, Bram, if you’d create a hero who is more on the intelligent side, less on the race to the rescue of the damsel in distress side, well, I mean, I’m no author, but . . .” As she stopped for just a second to gulp in a breath of air, and then immediately launched back into a conversation she didn’t seem to realize he wasn’t participating in, Bram got the most intriguing and romantic idea he’d ever imagined. Taking a single step closer to Lucetta, he leaned down and kissed her still-moving lips. When she finally stopped talking and let out the smallest of sighs, he deepened the kiss, reluctantly pulling away from her a moment later. “I know this is going to seem rather peculiar,” he began. “But I need to go to work right this very minute.” “Work?” she repeated faintly. “Indeed, and I do hope you won’t get too annoyed by this, but I need to get started straightaway, which means you might want to go back to the theater so that you don’t get bored.” “You want me gone from Ravenwood?” she asked in a voice that had gone from faint to irritated in less than a second. “I don’t know if I’d put it quite like that, but I might be able to work faster without you around.” He sent her a smile, kissed her again, but when he started getting too distracted with the softness of her lips, pulled back, kissed the tip of her nose, and then . . . after telling her he’d see her before too long, headed straight back into his dungeon.

From the mid-1940s, ‘existentialist’ was used as shorthand for anyone who practised free love and stayed up late dancing to jazz music. As the actor and nightclubber Anne-Marie Cazalis remarked in her memoirs, ‘If you were twenty, in 1945, after four years of Occupation, freedom also meant the freedom to go to bed at 4 or 5 o’clock in the morning.’ It meant offending your elders and defying the order of things. It could also mean mingling promiscuously with different races and classes. The philosopher Gabriel Marcel heard a lady on a train saying, ‘Sir, what a horror, existentialism! I have a friend whose son is an existentialist; he lives in a kitchen with a Negro woman!’ The

Don’t look at people by their category—gender, race, social standing, age—but relate to them inside-to-inside, soul-to-soul, from and to that place where we’re so much more alike than different. A notion like that would be fodder for mockery. My friends and I—most Americans—lived in a stew of propaganda that insisted on the categorization of humanity. We were gay or straight, we were male or female or part of each, we were conservative or liberal, black or white or red or yellow or brown or mixed

Change happens no matter what.” The butler cleared his throat. “And by the time she tried to kiss you, the change had already occurred. At least for Miss Westforth.” Philbert looked wistful for a moment. Then… “If I may impart some hard-earned wisdom, sir?” Sebastian nodded, but kept his eyes out into the darkness of Lady Winterson’s snowy garden. “There is a kind of love that does not happen all at once. It happens in increments. In inches. It takes a lifetime to grow. And invariably, for the people falling, it is difficult to recognize, because they are so close to each other. They cannot see the changes as they occur.” But then Sebastian had gone away. For three years. And coming home, all the changes that had taken place without him smacked him in the face, leaving him bereft. “Also invariably, one person will discover their true feelings before the other,” the butler continued. “And that person has a choice to make. Either they can alter the rules and start playing a different game… or they can be tortured. Wait for years and years on mere hope.” He paused, as if the words stuck in his throat. “I admire your Miss Westforth for choosing the former. It is the path others have been too cowardly to take.” Those words hung in the air, falling lightly to the ground like the snow. Settling into truth. “I… no,” Sebastian found himself saying. “Susannah may have had a… a crush on me, and I am deeply fond of her. But she’s not in love with me. And… I’m not in love with her,” Sebastian denied, shaking his head. “I can’t be. It’s… it’s Susannah. My little Susie.” Philbert shrugged. “That very well may be. But then perhaps it is worthwhile asking, why does her dancing and laughing with other gentlemen upset you so much?” “Because…” Sebastian tried, defensive. “Because she’s Susannah.” My Susannah . The words flashed through his mind, unbidden. And it was true. She had always been his Susannah. His friend. When he was young, he should have been more keen to rabble around with the young men in the village, or go shooting with his father, or any other more masculine pursuit… but no. He had always wanted to seek out Susie. To go for a ride with her. To spend the day playing cards with her by the fire. And the way she looked at him had made him feel… golden. But it had been more than that. He’d liked to hear her laugh. To know what she found amusing. To be himself with her. But now… now other men were making her laugh. Discovering her smiles. She could become someone else’s Susannah. He may not know if he was in love. But he knew for certain he did not want that to happen. A flash of conviction raced through him. And it wouldn’t, if he had anything to say about the matter. “If

On June 23 the Detroit Free Press printed Jimmy’s last letter to the editor under the title “Race: The Issue Isn’t Black and White.” This letter said: It is no longer useful to look at the racial climate of this country only in terms of black and white. People from more than 100 ethnic groups live here. By 2040 European Americans and African Americans will be among the many minorities who make up the United States. Blacks in Detroit are a majority; they need to stop thinking like a minority or like victims. Both African Americans and European Americans should be thinking of how to integrate with Detroiters of Latino and Arab descent. To the very end Jimmy was striking out at two of his favorite targets: racial (or what he called biological) thinking, and blacks viewing themselves as a minority. When Ossie and Ruby stopped by to see us in June, he met them at the door with a three-page memo suggesting things for them to work on. The next week Ruby sent him a big batch of rich dark gingerbread that she had baked. A few weeks before his death he called Clementine to alert her to the killing of children that was going on in Liberia and to instruct her how to intervene. A few days later he spoke at a Detroit Summer gathering. The next day he went out with a friend (without his oxygen tank) to supervise the moving of a refrigerator. The week before he died he did a two-hour interview with a local radio reporter. Up to two days before his death, he was grooming himself as carefully as always. Then, suddenly on Tuesday night, July 20, he began to stumble, sat down in a bedroom chair, and never got up or spoke again. I was all alone and wasn’t sure what I should do. There didn’t seem to be any point in calling anybody. So I kept stroking him and saying to him over and over: You are a helluva guy. You raised a whole lot of hell—and a helluva lot of questions. You made a helluva lot of friends—and a helluva lot of enemies. You had a helluva lot of ideas— And wrote a helluva lot of books and pamphlets. You made a helluva lot of difference to a helluva lot of people.

THE COLOR LINE FOUND NECESSARY' ...As attendance of the colored people would increase, proportionately the number of the whites would decrease; for explain it how we will, a majority of whites prefer not to intermingle closely with other races. Recognizing that it meant either the success of the failure of the enterprise of the Drama as respects the whites, we have been compelled to assign the colored friends to the gallery, which, however, is just as good for seeing and hearing as any other part of The Temple. Some were offended at this arrangement. We have received numerous letters from the colored friends, some claiming that it is not right to make a difference, other indignantly and bitterly denouncing us as enemies of the colored people. Some, confident that Brother Russell had never sanctioned such discrimination, told that they believe it would be duty to stand up for equal rights and always help the oppressed, etc. ... We again suggested that if a suitable place could be found in which the Drama could be presented for the benefit of the colored people alone, we would be glad to make such arrangements, or to co-operate with any others in doing so. Our explanations were apparently entirely satisfactory to all of the fully consecrated. To these we explained that it is a question of putting either the interests of God's cause first, or else the interests of the race first. We believe it is our duty to put God first and the truth first--at any cost to others or to ourselves! ... it is only a question of whether our giving to them in one way would entirely deprive us of giving the truth to others. ... In answer to the query as to how our course of conduct squared with the Golden Rule, we replied that it squares exactly. We would wish others to put God first. ... We reminded one dear sister that the Lord enjoins humility...If nature favors the colored brethren and sisters in the exercise of humility it is that much to their advantage, if they are rightly exercised by it. ... A little while, and the Millennial kingdom will be inaugurated, which will bring restitution to all mankind--restitution to the perfection of mind and body, feature and color, to the grand original standard, which God declared 'very good,' and which was lost for a time through sin, but which is soon to be restored by the powerful kingdom of Messiah.

After the first series of Citizen Labs reports and articles came out in 2012, Hacking Team had apparently paused to take stock of some of its customers. The firm had ended its support for Russia in 2014 because, a spokesman said, “the Putin government evolved from one considered friendly to the West to a more hostile regime.” Apparently, Putin’s raid on Crimea pushed Russia into a different customer category—never mind that for years, Russian journalists and activists had disappeared under Putin’s watch. As for Sudan, Hacking Team cut its contract in 2014 “because of concerns about the country’s ability to use the system in accordance with Hacking Team’s contract.” This after hundreds of thousands of Sudanese were already dead and millions more displaced.

That afternoon, as I went to vote and then returned, that impoverished, rundown, ebulliently multiracial neighborhood was also an unbroken forest of pro-Trump signage. Trump’s name and his slogan “Make America Great Again” were everywhere. And Clinton? If you wanted to see any of her signs you had to walk uphill to a different part of town. That way lies one of Cumberland’s few well-to-do neighborhoods, where you won’t see friends tipping back beers on porches or mixed-race couples walking down the street holding hands. That’s where you found the Clinton campaign signs—“ I’m With Her”—on that pleasant November afternoon. They were with her. The workingclass people down the hill, struggling to get by after decades of increasingly bleak times in America’s flyover states, were with Trump.

Significance: How did I decide that it was perfect noise? Take a simple analogy. If you engage in a mountain bicycle race with a friend across Siberia and, a month later, beat him by one single second, you clearly cannot quite boast that you are faster than him. You might have been helped by something, or it can be just plain randomness, nothing else. That second is not in itself significant enough for someone to draw conclusions. I would not write in my pre-bedtime diary: Cyclist A is better than cyclist B because he is fed with spinach whereas cyclist B has a diet rich in tofu. The reason I am making this inference is because he beat him by 1.3 seconds in a 3,000 mile race. Should the difference be one week, then I could start analyzing whether tofu is the reason, or if there are other factors.

[N]o matter how decisively the groups may be separated from one another, separation is for the most part hostile in such a way, that the very relation the rejection of which within the classes of civilized races makes fashion reasonable, is absolutely lacking. Segregation by means of differences in clothing, manners, taste, etc., is expedient only where the danger of absorption and obliteration exists, as is the case among highly civilized nations. Where these differences do not exist, where we have an absolute antagonism, as for example between two not directly friendly groups of primitive races, the development of fashion has no sense at all.

Things started getting weird as I got older. People became angrier. Meaner. More hateful. I blame a lot of this on a phenomenon called "social media." Social, my ass. When you say someone is social, you mean they are friendly. This was hardly friendly. Racism, sexism an a whole lot of other isms ran rampant as people started pointing fingers at entire cultures, races and different sexual orientations as the cause of all our first world problems. As a nation, we got nastier and nastier.

“I’m talking about greatness, about taking a lever to the world and moving it,” Larry Ellison said, walking the grounds of his new Woodside property in spring 2000 with his best friend, Steve Jobs. “I’m not talking about moral perfection. I’m talking about people who changed the world the most during their lifetime.” Jobs, who had returned to Apple three years earlier, enjoyed the conversational volleying with Larry about who was history’s greatest person. The Apple co-founder placed Leonardo da Vinci and Gandhi as his top choices, with Gandhi in the lead. Leonardo, a great artist and inventor, lived in violent times and was a designer of tanks, battlements, ramparts, and an assortment of other military tools and castle fortifications. Larry joked that had Leonardo not been gay, he would have been “a perfect fit for the Bush administration.” Jobs, who had studied in India, cited Gandhi’s doctrine of nonviolent revolution as an example of how it was possible to remain morally pure while aggressively pursuing change. Larry’s choice could not have been more different from Gandhi: the Corsican-born military leader Napoleon Bonaparte. “Napoleon overthrew kings and tyrants throughout Europe, created a system of free public schools, and wrote one set of laws that applied to everybody. Napoleon achieved liberal ends through conservative means,” Larry argued. " - The Billionaire and the Mechanic

I learned a lot from the party business—it’s great training for running a business in general. Among the lessons I learned: •  The default number of attendees is zero. You get out what you put in. •  The personal touch is always best. If you write or call people individually they’ll come. •  Don’t throw parties on Mondays or Tuesdays. •  Choose your partners wisely. •  The best way to get others to come to your party is to go to their parties. Reciprocity rules.* •  It’s way easier to invite someone to a party and get them to come than it is to get a date with them. •  Don’t save free drink tickets until the end of the night. Use them as soon as possible. •  Nothing makes someone happier than skipping a line. •  If a party gets too crowded, some people will leave. •  When presented with an opportunity to be a jerk or let it go, let it go. •  People get irrationally possessive and touchy about free gift bags. •  If no one has shown up in the first hour, don’t worry—they’ll show. I got a great education and had some amazing times. If you want to throw a big party, give this a try—find a few people you like and respect but that you’re not that close friends with—people who have networks that are different from the ones you have. Convince them to cohost a party with you. If that works, you’ll be off to the races.

Careful, human,” Hauk warned, showing Darling his fangs. “I might get hungry one of these nights and decide we no longer need a weaptech.” Nykyrian shook his head at their bluster, knowing they were good friends. However, they continually harassed one another about their racial differences. Darling was from Caron, a human system. Hauk was Andarion—an advanced predatorial race that sometimes fed on humans. A hybrid of the two races, Nykyrian didn’t really like listening to their bullshit.

I want to start everything in New, what's the bad point?? I don't want to have problems with people which we can be friends or nothing, but not argue as before. What's the purpose what did you gain??? Points?? Money?? PS3??? Xbox??? Nothing just useless and making troubles with people, if we must discuss something let's to be about the fucking Bulgarian Schools, talk about them, I hate them as much as you hate them, I hate the Bulgarian as much as you hate them, I hate the fucking teachers in the fucking schools with which just have fucking problems. How can somebody joke with your spelling or with your mistakes for months???? ... What more to tell you??? That I'm sorry that I'm a Bulgarian guy, because I'm sorry, I can't live with this fucking people, what do they created??? Nothing just staying home and jerkoff non-stop, very creative! And guest what happened??? Here come the "?" people which are terrorists in france and have killed a lot of people and here will be planed the same....,what more only the thought that somebody has graduated from the best school existed in Bulgaria and to have fails with the writing like making so easy mistakes that nobody will make ever, to make mess on the sheets and many other things and this on very important day. A day in which you choose the president or the pre-minister or some kind like this, which is important. I'm very sorry that I'm Bulgarian guy, I don't want to be the cases are this, I want to be an American or a guy from Great Britain, but whatever to be, but to know this language. All people use it, and we are the only people which or some others as one User said that France and Germany are also with the worst English in case that Germany words are like English, but little fucked like spelled and written different like Sänger - singer songster schreiben WOw, this is really fucked just look how arae spelled how are written little like joking with English, aren't they??? If they aren't okay, that's your opinion _ I don't have something against it! If there was chance to be other race no matter what American guy or whatever ot to change my country ot my native language I will do it. If there is chance to and learn English, I go and learnt it without giving and shit about the fucking Bulgarian, I won't call my parents, friends and everything, just everything will be mainly for learning English the best way as possible. I fill fucked there are people which can't read, english, to don't talk about bulgarian, all day I'm seeing how mass media brain washes. I don't see how can be improved Bulgaria it's a fail I know why Adolf Hitler wanted to destroyed it and why Churchill Wanted also, I'm not sure about Churchill, but for HItler I'm sure that he wanted to kill us because of that, whatever you understand me what level we are as nation. I hate the fucking Bulgarian people what to learn from them to joke with people badly??? Very Creative??? To jerkoff all time and to don't give a damn shit about the things around the world?? Or to be with friends which can't think or people which are so much stupid that I'm sorry about them... Whatever, read it if you want if you don't want don't read it, but first check it before you block me. Thank you I appreciate your reading!

Ultimately, it's what you are on the inside that gets you through a marathon. My constant motivation is the knowledge that ‘There will be a day when you can no longer do this. Today is NOT that day.’ (This is what I have written on the back of my race shirt.) So, if you are the type of person who surrenders easily, or does not commit to the training, or does not respect the distance, you will likely fail. Try a different sport. Maybe skydiving. It's hard to un-commit to that once you've jumped out of the plane. Notice something here. I have not mentioned anything about speed. Too many people put way too much emphasis on a marathon finisher's time. You can NOT judge a runner's effort based on their finishing time. One of my best friends ran the Detroit Marathon last weekend. She has stage 4 cancer, and finished the race in the back of the pack. But no one will ever convince me she is not an athlete, or that her effort was any less than an elite runner. Speed is relative. Distance is absolute.

Marjorie’s father pulled her aside that night and asked her if she knew the answer to the white man’s question, and she had shrugged. Her father had told her that the word had come to mean something entirely different from what it used to mean. That the young of Ghana, itself an infant country, had been born to a place emptied of its colonizers. Because they didn’t see white men every day the way people of his mother’s generation and older had, the word could take on new meaning for them. They lived in a Ghana where they were the majority, where theirs was the only skin color for miles around. To them, to call someone “obroni” was an innocent act, an interpretation of race as skin color. Now, keeping her head down and fighting back tears as Tisha and her friends called her “white girl,” Marjorie was made aware, yet again, that here “white” could be the way a person talked; “black,” the music a person listened to. In Ghana you could only be what you were, what your skin announced to the world.

Liberty, next to religion, has been the motive of good deeds and the common pretext of crime, from the sowing of the seed at Athens, two thousand four hundred and sixty years ago, until the ripened harvest was gathered by men of our race. It is the delicate fruit of a mature civilisation; and scarcely a century has passed since nations, that knew the meaning of the term, resolved to be free. In every age its progress has been beset by its natural enemies, by ignorance and superstitution, by lust of conquest and by love of ease, by the strong man’s craving for power, and the poor man’s craving for food. During long intervals it has been utterly arrested, when nations were being rescued from barbarism and from the grasp of strangers, and when the perpetual struggle for existence, depriving men of all interest and understanding in politics, has made them eager to sell their birthright for a pottage, and ignorant of the treasure they resigned. At all times sincere friends of freedom have been rare, and its triumphs have been due to minorities, that have prevailed by associating themselves with auxiliaries whose objects often differed from their own; and this association, which is always dangerous, has been sometimes disastrous, by giving to opponents just grounds of opposition, and by kindling dispute over the spoils in the hour of success. No obstacle has been so constant, or so difficult to overcome, as uncertainty and confusion touching the nature of true liberty. If hostile interests have wrought much injury, false ideas have wrought still more; and its advance is recorded in the increase of knowledge, as much as in the improvement of laws. The history of institutions is often a history of deception and illusions; for their virtue depends on the ideas that produce and on the spirit that preserves them, and the form may remain unaltered when the substance has passed away.

We are the most civilized species on earth, because we grow every single day – we grow – and we will keep on growing with each other. We will keep on growing with our brothers, sisters and friends, whether they are from different religions, different race, different languages, colors, sexual orientation, gender – it doesn’t matter. We are all humans and we have to grow together. It’s not enough to be diverse. For a species to evolve, for a species to survive, you need to accept that diversity. Because if you don’t, then that diversity has no value. Accept the diversity and the growth of us humans – the progress of us humans, will be much faster and smoother.

The body, at the centre of a web of power relations, is measured and categorized in many different ways (gender, race, mental health, disability, age, appearance, etc.), of which sexuality is one category. We are painfully aware of the extent to which we are considered ‘normal’ on each strand of this web and we self-monitor in relation to this, for example when we read our friends’ posts on social media.

Gregori. The dark one. Ancient and powerful. Solitary. “He is always alone.” Carpathians whispered of his power, rarely used his name or spoke it aloud. “The healer always roams the earth seeking knowledge. He does not stay among our kind. There is none more dangerous, yet none more dedicated to preserving our race. Mikhail is his friend. They understand and respect one another.” Shea burrowed closer to Jacques’ body, a protection from the storm. “I can’t believe you’re remembering all of this. It’s amazing, Jacques. Does your head ache?” He rubbed his forehead even as he shook his head to deny it. The truth was, the pain was splintering and cracking the inside of his mind. For her, he could endure anything. “His one apprentice was only half a century younger than Gregori and Mikhail. He was different even in appearance. A loner like Gregori. He, too, searched for knowledge. He spoke most languages like a native and served as a soldier in many different armies. He was tall and broad-shouldered, with the same heavy muscles Gregori has. His hair was long and blond, very rare among our people. His eyes were gold, pure gold. Gregori allowed him to learn the art of healing from him. They were seen together on and off over a number of years all over the world.” “Who is he? Is he still alive?” Shea was intrigued. “He is named Aidan, and he has a twin. He often hunted with us.

Research shows the negative effects of diversity on the United States. Robert Putnam of Harvard studied 41 different American communities that ranged from the extreme homogeneity of rural South Dakota to the very mixed populations of Los Angeles. He found a strong correlation between homogeneity and levels of trust, with the greatest distrust in the most diverse areas. He was unhappy with these results, and checked his findings by controlling for any other variable that might affect trust, such as poverty, age, crime rates, population densities, education, commuting time, home ownership, etc. These played some role but he was forced to conclude that “diversity per se has a major effect.” Prof. Putnam listed the following consequences of diversity: 'Lower confidence in local government, local leaders and the local news media. Lower political efficacy—that is, confidence in their own influence. Lower frequency of registering to vote, but more interest and knowledge about politics and more participation in protest marches and social reform groups. Less expectation that others will cooperate to solve dilemmas of collective action (e.g., voluntary conservation to ease a water or energy shortage). Less likelihood of working on a community project. Lower likelihood of giving to charity or volunteering. Fewer close friends and confidants. Less happiness and lower perceived quality of life. More time spent watching television and more agreement that “television is my most important form of entertainment.”' Other research confirms that people in “diverse” workgroups—not only of race but also age and professional background—are less loyal to the group, more likely to resign, and generally less satisfied than people who work with people like themselves. Carpooling is less common in racially mixed neighborhoods because it means counting on your neighbors, and people trust people who are like themselves.