Hood Represent Quotes

One of the biggest issues with mainstream feminist writing has been the way the idea of what constitutes a feminist issue is framed. We rarely talk about basic needs as a feminist issue. Food insecurity and access to quality education, safe neighborhoods, a living wage, and medical care are all feminist issues. Instead of a framework that focuses on helping women get basic needs met, all too often the focus is not on survival but on increasing privilege. For a movement that is meant to represent all women, it often centers on those who already have most of their needs met.

We rarely talk about basic needs as a feminist issue. Food insecurity and access to quality education, safe neighborhoods, a living wage, and medical care are all feminist issues. Instead of a framework that focuses on helping women get basic needs met, all too often the focus is not on survival but on increasing privilege. For a movement that is meant to represent all women, it often centers on those who already have most of their needs met.

Instead of a framework that focuses on helping women get basic needs met, all too often the focus is not on survival but on increasing privilege. For a movement that is meant to represent all women, it often centers on those who already have most of their needs met.

Instead of a framework that focuses on helping women get basic needs met, all too often the focus is not on survival but on increasing privilege. For a movement that is meant to represent all women, it often centers on those who already have most of their needs met. As

If a liberation movement's own representatives are engaging with each other oppressively, then what progress can the movement make without fixing that internal problem?

Nothing is as American as these big block monsters made of Detroit pig iron. In its day, this car represented everything that was right about this country. Damn near every piece of it was produced here, from the steel in the frame, to the switches behind the dash, to the scoop popping through the hood, to the real chrome on the fender. They’re pure America; arrogant, brash, and defiant as hell. You look at one and it pulls on you. Every drop of rebellion in your soul rises to the top.

Help," the working Account Representative called, feeling the stir of a tinily remembered humid wind and pausing, again, to look behind him, past the Brougham's black hood and the carelessly dropped safety helmet beside the white cycle, at the Ramp that spiraled up and out of sight toward a street, empty and bright, before the Building, empty and bright, dispossessed, autonomous and autonomic. Bent to what two lives required, below everything, he called for help again and again.

In general children from low-income families are at risk of being failed by schools because of the erroneous belief that their parents lack ambition for them. A focus on the need for aspirations as widely set is necessary for closing the achievement gap between marginalized and privileged people. Yet an environment where students may not see themselves represented in person or on the page, what exactly are they inspiring to? Who sets those standards and are they achievable in the wider world without culturally sensitive and competent teachers?

What is gained by the transcendence of the object is the identifiability of the object in a plurality of acts and the identifiability of what is thought by several individuals. This identifiability is not restricted to ideal objects, which are generated according to a definite operational law and are therefore producible by everyone out of the same material of intuition which is given prior to any particular sense-experience. The identifiability obtains in precisely the same way for objects of myth and folklore, of belief and artistic fantasy. Goethe’s Faust, Apollo, and Little Red Riding Hood can be identified by several individuals and are the objects of common, universally valid statements. Indeed, exact identity of the nature of the object in question and evidential knowledge of this identity can occur *only* in the case of ideal objects. Our certainty that we all think the same number 3 in the strictest identity of its nature is much more evident than that we all think the same real object, a tree, for instance. In the case of real objects we can actually prove that it is impossible for the momentary content in which the object is represented and thought to be exactly the same in a plurality of acts and for many individuals. The only other contribution made by the fact of the consciousness of transcendence, so long overlooked in recent philosophy, to the problem of reality is this: the acts in which this consciousness is present can bring the givenness of reality, of which we shall speak later, into “objective” form, and can therefore elevate that which is given in this way as real to the status of a real “object.” But with this, the contribution of the consciousness of transcendence to the problem of reality is at an end. Although N. Hartmann made the same point with respect to Paul Linke’s otherwise shrewd and pertinent comments on his doctrine of reality, still we should emphasize that the transcendence of the object does not *exclude* the reality of the object, not even of the *same* object in the strict sense of “same.” ―from_Idealism and Realism_

Lee was pleased at how well both sides held to their pledges of keeping soldiers out of the disputed states. That did not mean no one invaded Kentucky and Missouri, however. Every politician, Northern and Southern, who could stand on a stump and put one word after another, or ten thousand after another ten, flooded into the two states to tell their people just why they should choose the United States or the Confederacy. Listening to a pro-Confederate orator thunder abuse at the North at a torchlight rally one night in Frankfort, Charles Marshall made a sour face and said, "Anyone can tell he spent the war safely far away from the firing lines. Had he ever faced the Yankees in battle, he would own far more respect for their man hood than he currently displays." "How right you are," Lee replied, as appalled as his aide at the oratory: the speaker had just called the Northerners cold blooded, fat-faced, nigger-loving moneygrubbers. Lee went on, "I confess to a certain amount of embarrassment at representing the same nation as does this eloquent fellow." To emphasize his distaste, he turned half away from the shouting, gesticulating man up on the platform. "I know what you mean, sir." But Marshall, as if drawn by some horrid fascination, kept watching the orator. Red light from the torches flickered off his spectacle lenses. "Even if he wins votes, he also sows hatred.

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Horwitt describes an occasion in the spring of 1972 when Alinsky organized a student protest at Tulane University’s annual lecture week. A group of anti–Vietnam War protesters wanted to disrupt a scheduled speech by George H. W. Bush, then U.S. representative to the United Nations, and an advocate for President Nixon’s Vietnam policies. While the students planned to picket the speech and shout antiwar slogans, Alinsky told them that their approach was wrong because it might get them punished or expelled. Besides, it lacked creativity and imagination. Alinsky advised the students to go hear the speech dressed up as members of the Ku Klux Klan—complete with robes and hoods—and whenever Bush said anything in defense of the Vietnam War, they should cheer and holler and wave signs and banners saying: “The KKK Supports Bush.” This is what the students did, and it proved very successful, getting lots of media attention with no adverse repercussions for the protesters.17 On

Issues of the Fairmount News from the early 1920s are replete with accounts of surprise appearances by hooded Klan representatives at local church services

Respectability requires a form of restrained, emotionally neutral politeness that is completely at odds with any concept of normal human emotions. The emotional labor required to be respectable, to never ruffle anyone’s feathers, to not get angry enough to challenge much less confront those who might have harmed you, is incredibly onerous precisely because it is so dehumanizing. Respectability requires not just a stiff upper lip, but a burying of yourself inside your own flesh in order to be able to maintain the necessary facade. It requires erasing your memory of how it felt to be hungry, cold, scared, and so on until all that is left is a placid surface to mask the raging maelstrom underneath. We talk about stress and illness, but the stress of respectability is unparalleled. You muffle yourself over and over, until the screaming is in your veins, in your high blood pressure and lower life expectancy. And then as you look around, you realize that you didn’t even get the respect, the validation, or the comfort that you thought was waiting on the other side. You’ve pulled away from the messy, loud, emotional spaces that represent the less respectable side of you and your culture, but at what cost?

Major Negro population centers like Chicago’s South Side were represented as shining fortresses. Smaller neighborhoods and enclaves were marked with towers or oases. Isolated hotels and motels were inns with smiling keepers. Tourist homes—private residences that lent rooms to Negro travelers—were peasant huts, or tree houses, or hobbit holes. Less friendly parts of the country were populated by ogres and trolls, vampires and werewolves, wild beasts, ghosts, evil sorcerers, and hooded white knights. In Oklahoma, a great white dragon coiled around Tulsa, breathing fire onto the neighborhood where Atticus’s father and Uncle George had been born.

For many marginalized women, the men in our communities are partners in our struggles against racism even if some of them are a source of problems with sexism and misogyny. We cannot and will not abandon our sons, brothers, fathers, husbands, or friends, because for us they don’t represent an enemy. We have our issues with the patriarchy, but then so do they, as the most powerful faces of it aren’t men of color.

Feminism needs to learn to listen to the voices on the front lines, to accept that the gatekeepers don’t know everything and in fact largely lack the lived experience to relate to those they claim to represent. We need to take a hard look at ourselves and ask why we value the behaviors that don’t accomplish anything of note, instead of interrogating them.