Hispanic Woman Quotes

The white, the Hispanic, the black, the Arab, the Jew, the woman, the Native American, the small farmer, the businessperson, the environmentalist, the peace activist, the young, the old, the lesbian, the gay and the disabled make up the American quilt

Ray looked up and scanned Ilsa from North to South and then from East to West. It only took a moment. Ray was in love. Again. Probably. Conscious of his dashing Hispanic allure, Ray was always optimistic about his chances with the female sex. He had left a very long string of girlfriends in his wake, but there was something about this woman, who projected such shyness about her untapped feminine charms, that made his already active pulse race. Somehow he couldn’t help imagining her blundering into his bedroom at midnight wearing nothing but a towel. Those many affairs of the past, he told himself, were just steppingstones of his dead past on which he was rising to the discovery of his one, true love. And here she was. Probably.

Look, all of them are white women. This one is supposed to be Hispanic, we know this because they wrote two Spanish words here, but she looks exactly like this white woman, no difference in her skin tone and hair and features. Now, I’m going to flip through, page by page, and you tell me how many black women you see.

Hispanic means the chocolate-skinned woman from Peru, Hispanic means the indigenous people of Mexico. Hispanic means the biracial-looking folks from the Dominican Republic. Hispanic means the paler folks from Puerto Rico. Hispanic also means the blond, blue-eyed guy from Argentina. All you need to be is Spanish-speaking but not from Spain and voilà, you’re a race called Hispanic.

This is an ancient text that corrects an even more ancient text. And now we read this ancient text in our contemporary moment of deciding. Ours is a time of scattering in fear. We are so fearful that we want to fence the world in order to keep all the others out: –Some of the church still wants to fence out women. –We build fences to keep out immigrants (or Palestinians). –The church in many places fences out gays. –The old issue of race is still powerful for fencing. We have so many requirements that are as old as Moses. But here is only one requirement. It is Sabbath, work stoppage, an ordinance everyone can honor—gay or straight, woman or man, Black or White, “American” or Hispanic—anybody can keep it and be gathered to the meeting of all of God’s people.

God. God has no religion. God does not care if you're rich or poor, if you're black, white, Hispanic, Arabic or Asian. God does not care if you go to the temple on a full moon day or if you missed your weekly Sunday church mass. God does not care if you walk around in a bikini or Hijab. God is not moved by the man or woman who takes a moment off every day to be religious or fasts in his name for weeks at a time. God dwells within a being's mind, body and soul. God cares about their intentions. God is indeed almighty; he is a maestro of logic and a brilliant multi-tasker who dwells within billions of minds at a time. But that is only the big picture. So is there a smaller picture? Why yes, there is. But, it’s not so simple. In fact it may be the most denied fact in human life. You see, we humans are of dependent nature. We depend on the earth's soil and animals for food, we depend on its water, light and oxygen. We are a civilization of dependents. Someone once said that our biggest fear is not that we are inadequate but that we are powerful beyond measure. That is indeed true. We refuse to believe that God lives within us. We refuse to believe that our intelligence is God himself. We refuse to believe that we have all the power in the world within ourselves. We refuse to believe that we are stronger than our fears, larger than our limits and more than just a name. We would rather praise our successes and blame our ill fates to an external God. We refuse to take responsibility for our fate or what we do with it. We'd rather have someone to blame it all on. Maybe the thought of having so much power within ourselves scares us. Maybe we are too irresponsible to have such authority over our own lives. Maybe we are cowards. So we look for God in an outer space that we can't reach.

Charlie and I believe our four criteria are essential if directors are to do their job — which, by law, is to faithfully represent owners. Yet these criteria are usually ignored. Instead, consultants and CEOs seeking board candidates will often say, “We’re looking for a woman,” or “a Hispanic,” or “someone from abroad,” or what have you. It sometimes sounds as if the mission is to stock Noah’s ark. Over the years I’ve been queried many times about potential directors and have yet to hear anyone ask, “Does he think like an intelligent owner?” The questions I instead

It’s not that the Davenports had never had black people around their house before, or even a Chinese guy once, but never a Malaysian who looked Chinese to some and Indian to others, fancied himself black at times, and wanted to be the next Lenny Bruce Lee; a preppy black football player who sounded like the president and read Plato in Latin; and a white woman who occasionally claimed to be Native American. They were like an overconstructed novel, each representative of some cul-de-sac of idiolect and stereotype, missing only a handicapped person—No! At Berkeley we say handi-capable person—and a Jew and a Hispanic, and an Asian not of the subcontinent, Louis always said.

I’m sorry, Mr. Chavez,” the club’s young assistant reception manager, Talya, said. “This is a private club. If you’re not a member, your name has to be on the guest list.” Luis Chavez sighed. He wasn’t here by choice. “I was told to come here at this time,” Luis replied. “By whom?” Talya asked. Luis watched her eyes weigh his appearance. He was in black pants, heavy black shoes, and wore a gray jacket zipped up to his Adam’s apple even though it was almost summer. He was clean shaven with short black hair. That he wasn’t representative of the club’s regular clientele wasn’t even a question. “Mr. Alazraqui.” “I’m sorry. We don’t have a member by that name or anyone on our guest list.” Luis nodded. His job was done. He could go home in good conscience. “My mistake,” Luis said, nodding to the young woman. He turned and was almost out the door when a white Mercedes SUV rolled up to the valet stand just outside in the sublevel parking garage. Its driver was a large Hispanic man practically bursting through the seams of an off-white suit and mustard-yellow shirt. Even though he was only an inch or two taller than Luis’s diminutive five foot three, his expansive girth caused him to dwarf Luis. Talya stepped past Luis to open the door for him. “Good morning, Mr. Mata!” Mata nodded a greeting at her and stepped through the door. As soon as the big man was through, Talya jogged ahead to ring for an elevator. Though the club’s entrance was in a parking garage, the club itself was an elevator ride up to the ninth floor. “Have a good breakfast, sir.” Luis had just located the valet ticket in his pocket when he heard the older man’s voice. “Padre?” Luis winced. “Oh, is Mr. Chavez a guest of yours?” Talya asked. “He’s the priest. To deliver the benediction.” Luis caught the surprised look on Talya’s face, then felt Mata’s heavy hand on his shoulder. “Come on, Padre. Let’s get you upstairs.” As soon as they were inside the elevator, Mata nodded to the tiny strip of white peering over the top of Luis’s jacket. “Why didn’t you flash the collar?” Mata asked. “Waited too late,” Luis admitted. “Would’ve felt like a jerk.” “Ah,” Mata said, laughing. “Guess enough people out there think priests are assholes, huh?” Luis didn’t reply.

Out of nowhere, our problem was solved. We had a stringer in New York whose life was spent collecting awful things for us off the cable channels: biker astrologists, transvestite psychics, body-building sexologists, stuff like that. He lived in a cold-water flat somewhere on the Upper West Side dodging cockroaches the size of rats while he survived on pizza. One night he was watching a cable channel unbelievably called Channel 69. Exercising their rights under the First Amendment, anyone at all could pay ten dollars and go on Channel 69 to do a number, because in America everyone is entitled to self-expression: it’s in the Constitution. Our stringer was halfway though a five-cheese pizza with extra cheese when he was suddenly face to face with an Hispanic woman in a green feather boa singing the Lionel Ritchie hit ‘Hello’ while she pounded away at a Yamaha portable piano. He had never seen anything like her in his life and for a while he thought there might be something wrong with the pizza, but when he recovered his mind he sent me a video by courier. The video had the artist’s name handwritten on the label. It was Margarita Pracatan.

In 1999, a bunch of researchers published a study of about 1,600 adults examined in order to come up with equations to estimate kidney function. Just plug in the patient’s creatinine, age (because adults tend to lose muscle mass as we get older), and gender (because men tend to have more muscle mass than women), and voila!—an estimate of kidney function. Most laboratories can do this for us now. A rising creatinine level in the blood means the kidneys are not able to pee creatinine out as well as they used to, so the person’s estimated kidney function is lower. But wait—if the patient is Black, the study determined that you have to multiply by 1.2 to get a more accurate estimate. This finding was attributed to Blacks in the study having higher muscle mass than Whites and, therefore, higher amounts of creatinine in their bodies. Laboratories report the eGFR, and just below it, the eGFR if Black. Of course one of the problems with generalizations is that they aren’t always true. In medicine, in particular, they make us lazy and we often accept them without question—especially when they are in line with our underlying assumptions and beliefs. Like the belief that Black and African are inherently different from White and European at a DNA level, a belief that dates back to the days when American researchers were measuring Black-White differences in skull size to prove Black inferiority and justify slavery. But I wonder how often health-care providers make the mental adjustment that the “race adjustment” is really a proxy for muscle mass rather than just focusing on the race of the person in front of them when they are assessing lab results. I wonder if the person in front of them were a White male bodybuilder how many would tell him the race-adjusted estimate of kidney function, or a skinny Black woman the non-race-adjusted estimate. Then too I wonder how many health-care practitioners realize that equations derived from the original study of 1,600 people only included about 200 Blacks—and no American Samoans, no Hispanics, no Asians. These groups have very different body frames, but all are simply “not Black” in our equations. The implication, then, is that only Black people are different. This shortcut has the potential for a significant negative impact on Black patients who happen to not have a high muscle mass. Patients like Book of Eli. When the non-race-adjusted eGFR is 20 (when a person can be placed on the waiting list), the race-adjusted value is closer to 25. Just as the difference between eGFRs of 20 and 10 can be several years for many patients, so can the difference between 25 and 20. Years of accruing time on the kidney transplant waiting list when thirteen people on the waiting list die every day waiting for a kidney.

Could there exist true happiness in a marriage when the man is the only one who can regularly exercise his free will and satisfy his desires, without caring whether or not his wife agrees? Accustomed to the passive obedience of women, he does not bother to find out whether or not she is satisfied with his conduct. And if she is not, he does not attempt to please her, nor to adapt his conduct to a new way of life. How can the holy priestess of the hearth preserve the sacred fire of love in the home when she has to officiate alone? Where is the principal object of her devotion? Look for him outside the home at those times when he should be at the side of his companion. Will a solid foundation for domestic happiness be established by this behavior? No. Men have the right to do or undo, without his companion. He goes to a masked ball or not, to the casino, to gamble, or chases other women.... and meanwhile, poor woman! A sad scenario for domestic bliss! She is subjected to a sad solitude for days and nights on end, orphaned of love, of sweet attentions and joys while the above-mentioned companion gambles, dances... or falls in love.

If a woman is not instructed and educated will she be able to educate, counsel, and guide her children suitably? No. And this is an important matter that should interest women, the home being the first and most necessary of schools. Whatever the child sees the mother do or say is what the child will observe and learn.

Of all of my writings probably the article that created the biggest whoooraah turned out to be "The Woman of La Raza." This lost me friends and made me a target for the renowned "Malinche" label. But, like so many of my writings, the rewards were many and this article opened centuries-old flood gates that poured forth in women's words and thoughts. I knew "This is very important," and from this article came a whole women's history book, The Women of La Raza. This women's book begins to define the side of that mestizo face medallion we wore so proudly, La India. The Chicana/o Movement is a vital chapter of Southwestern history, a history needed to inspire new dreamers as activists become the elder generation. As we recall this chapter in Chicano history, we reseed the harvest of the Civil Rights Movement and cultivate the harvest of "La Revolución Chicana" remembering that our ancestors planted the first resisting seeds of non-defeat. This Revolución is the foundation of today's evolving issues, the metamorphosis of activism that makes all movements more important than ever. It will take more than thirty years to change 500 years of colonial racist exploitative attitudes, changes which only you can make possible as we live the sun of justice, The Sixth Sun.

Looking at our history, I can see why this would be true. The role of the Chicana has been a very strong one, although a silent one. When the woman has seen the suffering of her people, she has always responded bravely and as a totally committed and equal human. My mother told me of how, during the time of Pancho Villa and the revolution in Mexico, she saw the men march through the village continually for three days and then she saw the battalion of women marching for a whole day. The women carried food and supplies; also, they were fully armed and wearing loaded "carrilleras." In battle, they fought alongside the men. Out of the Mexican revolution came the revolutionary personage "Adelita," who wore her rebozo crossed at the bosom as a symbol of a revolutionary woman in Mexico.

A woman who has no way of expressing herself and realizing herself as a full human has nothing else to turn to but the owning of material things.

Then you will find the Chicana with a husband who was not able to fare so very well in the "Society" and perhaps has had to face defeat. She is the woman that really suffers. Quite often the man will not fight the real source of his problems, be it discrimination or whatever, but will instead come home and take it out on his family. As this continues, his Chicana becomes the victim of his machismo and woeful are the trials and tribulations of that household.

Child care is one of the most difficult problems for a woman to have to face alone. Not only is she tormented with having to leave the raising of her children to someone else, but she wants the best of care for them. For the amount of money that she may be able to pay from her meager wages, it is likely that she will be lucky to find anyone at all to take care of the children.

It seems that before the Europeans came to the Americas, our highly cultured Indian woman usually held an honored position in the "primitive" society in which she lived. She was mistress of the home and took full part in tribal elections. The position of the woman was not only free, but honorable. She was a strong laborer, a good mechanic, a good craftsman, a trapper, a doctor, a preacher and, if need be, a leader. It seems that among the so-called SAVAGE people of this continent, women held a degree of political influence never equaled in any CIVILIZED nation.

The family must come up together. The Raza movement is based on Brotherhood. ¿Qué no? We must look at each other as one large family. We must look at all of the children as belonging to all of us. We must strive for the fulfillment of all as equals with the full capability and right to develop as humans. When the man can look upon "his" woman as HUMAN and with the love of BROTHERHOOD and EQUALITY, then and only then, can he feel the true meaning of liberation and equality himself. When we talk of equality within the Mexican-American movement we better be talking about TOTAL equality beginning right where it all starts. AT HOME...

The new man is a person of the future. The idea of the new man (and new woman) is the realization that human beings have no limit for development. They have great capacity. They can be unselfish, and with[out] envidia. They can all work together for the common good. They can be freed from the pressure of getting money, and become real humans instead of work-machines.

Oh my gawd!” Dawn squealed, walking down the hallway with Jules filling her in on the night before. For a woman almost in her 50s, she sure had some energy and pep. Sometimes she sounded like a schoolgirl. “Shh!” Jules reached over, tugging on Dawn’s arm as they walked down the hall. “Don’t tell the whole world,” she chuckled. “Is it normal to feel like this? I mean, I get horny just thinking about it!” Jules whispered even more quietly. “Hot damn, girl!” Dawn was the first to grab their usual corner table in the breakroom. “Whaddya mean is it normal? To crave—” Her voice got church mouse quiet, “—sex?” “Honey, yes with a capital Y. It is if it’s that good!” Dawn replied. “Lord, have you not felt this way ever before?” she asked, her eyes widening in disbelief. Jules shook her head no. “But you know what keeps it so hot for me, Dawn? That I feel completely in control of the situation. I had him come over, we hung out and had fun, and I screwed him.” She said that part with a big grin. “I even wanted him to leave afterwards, and I have no desire to pursue it any further!” She didn’t believe herself, but hoped if she kept repeating this thought her feelings would soon follow.

years later, she wrote a blog post titled “Understanding America for the Non-American Black: What Hispanic Means.” Hispanic means the frequent companions of American blacks in poverty rankings, Hispanic means a slight step above American blacks in the American race ladder, Hispanic means the chocolate-skinned woman from Peru, Hispanic means the indigenous people of Mexico. Hispanic means the biracial-looking folks from the Dominican Republic. Hispanic means the paler folks from Puerto Rico. Hispanic also means the blond, blue-eyed guy from Argentina. All you need to be is Spanish-speaking but not from Spain and voilà, you’re a race called Hispanic.

She worked there for several months as a slave in a Mexican family until they sold her to a wealthy Hispanic man from Santa Fe, N.M. He also purchased another young captive Apache woman from New Mexico to accompany them. Both women were loaded onto an oxcart bound for Santa Fe in a journey that could take at least three months.

Multiculturalism--the claim that minority cultures and ways of life should be protected through group rights and privilege--amounts to the Balkanization of this country into blacks, Asians, Native Americans, Hispanics, and so on. It highlights differences and obscures similarities, and it gives each group the idea that it has a special knowledge about itself that no one else can share. How many times have you heard that you have no right to criticize a black (or Latino or Bengali) if you aren't black (or Latino or Bengali)? Multiculturalism is the antithesis of the American melting pot, and quite deliberately so. I've heard black nationalists argue that the melting-pot theory, with the assimilation it demands, is just another racist attempt to "disappear" the black man in America. Multiculturalism is heralded specifically because it keeps people in separate groups. Ironically, if actual multiculturalism--an appreciation for diversity--were in effect today instead of the warped balkanization we have under that label, each of us would be free to embrace a culture other than our own. As a black woman, Paulette Williams would have been celebrating multiculturalism much more distinctly by keeping her own Anglo name. Or perhaps she could have changed her name to Mary O'Reilly or Edna Ferber. Now that would have been real multiculturalism.

He literally said, 'I'm not going and you're not going without me.' You should've seen the way my head spun 360 degrees. The lady sitting beside us even muttered, 'oh shit.' She was this sassy looking Hispanic woman, so naturally, I felt the pressure to tear William a new asshole and then storm off the A train right before the doors shut. It was super dramatic ...

There is a misperception about black women in society. When a black woman presents expectations to a man, she is seen as needy, bossy and a gold digger. When a woman who is not of African American descent expresses the same thing from a man, she is seen as a trophy wife. When a woman of European descent presents the same thing, she is viewed as a classy woman with standards. When a woman of European descent presents the same standards as a black woman, the Caucasian woman is credited for implementing rules of dating when she expects a man to pay for dinner or when she tells a man what she desires out of a relationship. The value of African American women is reduced not only by dominant culture and society, but by men, particularly African American men. The media, radio, music, television, newspapers and movies have devalued African American women when in reality African American women are honorable, respectable, classy, elegant, beautiful, educated and hardworking women. Dark skin women are viewed as angry, unattractive and uneducated within modern society. African American women are seen as loud, irate, insensitive and angry women as a result of labels from some African American men, media, movies and music. Television, magazines, social media, internet, videos and some music present Hispanic, Latino, White and Armenian women as trophy wives, idols and models while presenting African American women as mistresses, one night stands, casual sex, gold diggers and “baby mamas.” Latino and Dominican women are viewed as physically beautiful while Caucasian women are viewed as ideal and classy within media, music, music videos and movies. Media presents black women as bitter, scorned, ghetto, ratchet and promiscuous as if women of other races do not exhibit those characteristics. Women of other races are on television and the internet using profanity, fighting, engaging in sexual acts and cheating, however, there is an emphasis on African American women who exhibit those behaviors” (McEachern 85).

Look for all of the possible missteps in the following scenario. My friend Amy arrived at a consultation with her Hispanic business partner. The African American woman to whom they were delivering their presentation was a long-time friend of her partner’s. Her partner was greeted with a hug and Amy was greeted with a handshake. The meeting was a great success. As it came to a close, the two friends hugged. With enthusiastic affection, Amy went to hug the African American client. The woman took a step, turned her shoulder to block the hug, and looked at Amy with dismissive anger. It was almost a defensive move. Her partner, recognizing this, put her arm around Amy to soften the situation and make light of the inappropriate gesture. Everything turned out fine, but Amy was baffled by the barrier. She was confused by the woman’s reaction since their interaction had been cordial and positive. She wondered if she had been socially insensitive or culturally inappropriate. After much reflection, however, she realized that she had simply been too quick to assume familiarity. Thankfully, she earned and learned the lesson quickly to become more aware. Amy eventually earned the trust of her client and secured her valuable business.

About 41 percent of mothers are primary breadwinners and earn the majority of their family’s income. Another 23 percent of mothers are co-breadwinners, contributing at least a quarter of the family’s earnings.30 The number of women supporting families on their own is increasing quickly; between 1973 and 2006, the proportion of families headed by a single mother grew from one in ten to one in five.31 These numbers are dramatically higher in Hispanic and African-American families. Twenty-seven percent of Latino children and 51 percent of African-American children are being raised by a single mother.32 Our country lags considerably behind others in efforts to help parents take care of their children and stay in the workforce. Of all the industrialized nations in the world, the United States is the only one without a paid maternity leave policy.33 As Ellen Bravo, director of the Family Values @ Work consortium, observed, most “women are not thinking about ‘having it all,’ they’re worried about losing it all—their jobs, their children’s health, their families’ financial stability—because of the regular conflicts that arise between being a good employee and a responsible parent.”34 For many men, the fundamental assumption is that they can have both a successful professional life and a fulfilling personal life. For many women, the assumption is that trying to do both is difficult at best and impossible at worst. Women are surrounded by headlines and stories warning them that they cannot be committed to both their families and careers. They are told over and over again that they have to choose, because if they try to do too much, they’ll be harried and unhappy. Framing the issue as “work-life balance”—as if the two were diametrically opposed—practically ensures work will lose out. Who would ever choose work over life? The good news is that not only can women have both families and careers, they can thrive while doing so. In 2009, Sharon Meers and Joanna Strober published Getting to 50/50, a comprehensive review of governmental, social science, and original research that led them to conclude that children, parents, and marriages can all flourish when both parents have full careers. The data plainly reveal that sharing financial and child-care responsibilities leads to less guilty moms, more involved dads, and thriving children.35 Professor Rosalind Chait Barnett of Brandeis University did a comprehensive review of studies on work-life balance and found that women who participate in multiple roles actually have lower levels of anxiety and higher levels of mental well-being.36 Employed women reap rewards including greater financial security, more stable marriages, better health, and, in general, increased life satisfaction.37 It may not be as dramatic or funny to make a movie about a woman who loves both her job and her family, but that would be a better reflection of reality. We need more portrayals of women as competent professionals and happy mothers—or even happy professionals and competent mothers. The current negative images may make us laugh, but they also make women unnecessarily fearful by presenting life’s challenges as insurmountable. Our culture remains baffled: I don’t know how she does it. Fear is at the root of so many of the barriers that women face. Fear of not being liked. Fear of making the wrong choice. Fear of drawing negative attention. Fear of overreaching. Fear of being judged. Fear of failure. And the holy trinity of fear: the fear of being a bad mother/wife/daughter.

Why, then, don’t we hear the same cries of “cultural appropriation” when Archie Comics’ Jewish co-CEOs green-light Archie’s murder in defense of a gay senator or Marvel’s Hispanic editor decides to make Captain America black and Thor into a woman? Why, especially, is a non-Nordic male allowed to rub his grubby fingers all over an ancient Nordic male god to suit his half-assed “progressive” agenda?

Next thing I knew, Gabe powerwalked his sexy ass over to an African American man and a Hispanic woman with their arms open wide to embrace him. “My

After listening to everyone rumble with both their pain and their privilege, the white woman who wrote the “you don’t know me” note said, “I get it, but I can’t spend my life focusing on the negative things—especially what the black and Hispanic students are talking about. It’s too hard. Too painful.” And before anyone could say a word, she had covered her face with her hands and started to cry. In an instant, we were all in that marshy, dark delta with her. She wiped her face and said, “Oh my God. I get it: I can choose to be bothered when it suits me. I don’t have to live this every day.” I chose to use my social work

Trump will fuck with the Democrats and nominate for Supreme Court a covert right-leaning man or woman African American, Hispanic, Muslim, or, quite probably a bona fide centrist, President Obama's pick- Merrick Brian Garland. Oh, who am I kidding? He's not that smart.

It’s what you do with what you have that makes you what you are.” Because some people will put limits on you because you’re black, or because you’re a woman, they’ll put limits on you because you’re Hispanic or because you live in a poor neighborhood. My mother said the only thing that limits you is you. Yes, you may have to struggle a little bit more because of people and their prejudices but you can always find a way around it. But you cannot let people put you in a box and make you feel inferior. No one can make you feel inferior without your consent. [Laughs] Those are all Momisms, but they’re true.

It would be logical for any group whose only sense of identity is the negative one of wickedness and oppression to dilute its wickedness by mixing with more virtuous groups. This is, upon reflection, exactly what celebrating diversity implies. James Carignan, a city councilor in Lewiston, Maine, encouraged the city to welcome refugees from the West African country of Togo, writing, “We are too homogeneous at present. We desperately need diversity.” He said the Togolese—of whom it was not known whether they were literate, spoke English, or were employable—“will bring us the diversity that is essential to our quest for excellence.” Likewise in Maine, long-serving state’s attorney James Tierney wrote of racial diversity in the state: “This is not a burden. This is essential.” An overly white population is a handicap. Gwynne Dyer, a London-based Canadian journalist, also believes whites must be leavened with non-whites in a process he calls “ethnic diversification.” He noted, however, that when Canada and Australia opened their borders to non-white immigration, they had to “do good by stealth” and not explain openly that the process would reduce whites to a minority: “Let the magic do its work, but don’t talk about it in front of the children. They’ll just get cross and spoil it all.” Mr. Dyer looked forward to the day when politicians could be more open about their intentions of thinning out whites. President Bill Clinton was open about it. In his 2000 State of the Union speech, he welcomed predictions that whites would become a minority by mid-century, saying, “this diversity can be our greatest strength.” In 2009, before a gathering of the American-Arab Anti-Discrimination Committee, he again brought up forecasts that whites will become a minority, adding that “this is a very positive thing.” [...] Harvard University professor Robert Putnam says immigrants should not assimilate. “What we shouldn’t do is to say that they should be more like us,” he says. “We should construct a new us.” When Marty Markowitz became the new Brooklyn borough president in 2002, he took down the portrait of George Washington that had hung in the president’s office for many years. He said he would hang a picture of a black or a woman because Washington was an “old white man.” [...] In 2000, John Sharp, a former Texas comptroller and senator told the state Democratic Hispanic Caucus that whites must step aside and let Hispanics govern, “and if that means that some of us gringos are going to have to give up some life-long dreams, then we’ve got to do that.” When Robert Dornan of California was still in Congress, he welcomed the changing demographics of his Orange County district. “I want to see America stay a nation of immigrants,” he said. “And if we lose our Northern European stock—your coloring and mine, blue eyes and fair hair—tough!” Frank Rich, columnist for the New York Times, appears happy to become a minority. He wrote this about Sonya Sotomayor’s Senate confirmation hearings: “[T]his particular wise Latina, with the richness of her experiences, would far more often than not reach a better [judicial] conclusion than the individual white males she faced in that Senate hearing room. Even those viewers who watched the Sotomayor show for only a few minutes could see that her America is our future and theirs is the rapidly receding past.” It is impossible to imagine people of any other race speaking of themselves this way.

Jazz musician Miles Davis once said, “If somebody told me I had only one hour to live, I’d spend it choking a white man. I’d do it nice and slow.” bell hooks, a black professor of English at City College of New York who spells her name in lower case, once wrote, “I am writing this essay sitting beside an anonymous white male that I long to murder.” Demond Washington, a star athlete at Tallassee High School in Tallassee, Alabama, got in trouble for saying over the school intercom, “I hate white people and I’m going to kill them all!” Later he said he did not mean it. Someone who probably did mean it was Maurice Heath, who heads the Philadelphia chapter of the New Black Panther party. He once told a crowd, “I hate white people—all of them! . . . You want freedom? You’re gonna have to kill some crackers! You’re gonna have to kill some of their babies!” Another one who probably meant it is Dr. Kamau Kambon, black activist and former visiting professor of Africana Studies at North Carolina State University in Raleigh. In 2005, Prof. Kambon told a panel at Howard University Law School that “white people want to kill us,” and that “we have to exterminate white people off the face of the planet to solve this problem.” In 2005, James “Jimi” Izrael, a black editorial assistant for the Lexington, Kentucky, Herald- Leader, was on a radio program to talk about Prof. Kambon. Another guest mentioned other blacks who have written about the fantasy of killing whites, and Mr. Izrael began to laugh. “Listen,” he said, “I’m laughing because if I had a dollar for every time I heard a black person [talking about] killing somebody white I’d be a millionaire.” For some, killing whites is not fantasy. Although the press was quiet about this aspect of the story, the two snipers who terrorized the Washington, DC, area in 2002 had a racial motive. Lee Malvo testified that his confederate, John Muhammad, was driven by hatred of America because of its “slavery, hypocrisy and foreign policy.” His plan was to kill six whites every day for 30 days. For a 179-day period in 1973 and 1974, a group of Black Muslim “Death Angels” kept the city of San Francisco in a panic as they killed scores of randomly-chosen “blue-eyed devils.” Some 71 deaths were eventually attributed to them. Four of an estimated 14 Death Angels were convicted of first-degree murder. Most Americans have never heard of what became known as the Zebra Killings. A 2005 analysis of crime victim surveys found that 45 percent of the violent crimes blacks committed were against whites, 43 percent against blacks, and 10 percent against Hispanics. There was therefore slightly more black-on-white than black-on-black crime. When whites committed violence they chose black victims only 3 percent of the time. Violence by whites against blacks, such as the 1998 dragging death of James Byrd, is well reported, but racial murder by blacks is little publicized. For example, in Wilkinsburg, near Philadelphia, 39-year-old Ronald Taylor killed three men and wounded two others in a 2000 rampage, in which he targeted whites. At one point, he pushed a black woman out of his way, saying “Not you, sister. I’m not going to hurt any black people. I’m just out to kill all white people.