Legacy All Black Book Quotes

They had to swing by Jared’s locker so he could grab his jacket. “A leather jacket,” Kami said as he shrugged into it. “Aren’t you trying a little too hard to play into certain bad boy clichés?” “Nah,” said Jared. “You’re thinking of black leather. Black leather’s for bad boys. It’s all in the color. You wouldn’t think I was a bad boy if I was wearing a pink leather jacket.” “That’s true,” Kami said. “What I would think of you, I do not know. So what does brown leather mean, then?” “I’m going for manly,” Jared said. “Maybe a little rugged.” “It’s bits of dead cow; don’t ask it to perform miracles.

I wept for my children and all black children who have been denied a knowledge of their heritage; I wept for all white children, who, through daily miseducation, are taught that the Negro is an irrelevant entity in American society; I wept for all the white parents and teachers who are forced to overlook the fact that the wealth of cultural and technological progress in America is a result of the commonwealth of inpouring contributions.

Through The Mecca I saw that we were, in our own segregated body politic, cosmopolitans. The black diaspora was not just our own world but, in so many ways, the Western world itself. Now, the heirs of those Virginia planters could never directly acknowledge this legacy or reckon with its power. And so that beauty that Malcolm pledged us to protect, black beauty, was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black five-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit. Serious history was the West, and the West was white. This was all distilled for me in a quote I once read from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?” Bellow quipped. Tolstoy was “white,” and so Tolstoy “mattered,” like everything else that was white “mattered.” And this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?

Unfortunately, when hope diminishes, the hate is often turned most bitterly toward those who originally built up the hope. In all the speaking that I have done in the United States before varied audiences, including some hostile whites, the only time that I have been booed was one night in a Chicago mass meeting by some young members of the Black Power movement. I

Think of all the love poured into him. Think of the tuitions for Montessori and music lessons. Think of the gasoline expended, the treads worn carting him to football games, basketball tournaments, and Little League. Think of the time spent regulating sleepovers. Think of the surprise birthday parties, the daycare, and the reference checks on babysitters. Think of World Book and Childcraft. Think of checks written for family photos. Think of credit cards charged for vacations. Think of soccer balls, science kits, chemistry sets, racetracks, and model trains. Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into him, sent flowing back to the earth. Think of your mother, who had no father. And your grandmother, who was abandoned by her father. And your grandfather, who was left behind by his father. And think of how Prince's daughter was now drafted into those solemn ranks and deprived of her birthright — that vessel which was her father, which brimmed with twenty-five years of love and was the investment of her grandparents and was to be her legacy.

We’re in a period right now where nobody asks any questions about psychology. No one has any feeling for human motivation. No one talks about sexuality in terms of emotional needs and symbolism and the legacy of childhood. Sexuality has been politicized--“Don’t ask any questions!” "No discussion!" “Gay is exactly equivalent to straight!” And thus in this period of psychological blindness or inertness, our art has become dull. There’s nothing interesting being written--in fiction or plays or movies. Everything is boring because of our failure to ask psychological questions. So I say there is a big parallel between Bill Cosby and Bill Clinton--aside from their initials! Young feminists need to understand that this abusive behavior by powerful men signifies their sense that female power is much bigger than they are! These two people, Clinton and Cosby, are emotionally infantile--they're engaged in a war with female power. It has something to do with their early sense of being smothered by female power--and this pathetic, abusive and criminal behavior is the result of their sense of inadequacy. Now, in order to understand that, people would have to read my first book, "Sexual Personae"--which of course is far too complex for the ordinary feminist or academic mind! It’s too complex because it requires a sense of the ambivalence of human life. Everything is not black and white, for heaven's sake! We are formed by all kinds of strange or vague memories from childhood. That kind of understanding is needed to see that Cosby was involved in a symbiotic, push-pull thing with his wife, where he went out and did these awful things to assert his own independence. But for that, he required the women to be inert. He needed them to be dead! Cosby is actually a necrophiliac--a style that was popular in the late Victorian period in the nineteenth-century. It's hard to believe now, but you had men digging up corpses from graveyards, stealing the bodies, hiding them under their beds, and then having sex with them. So that’s exactly what’s happening here: to give a woman a drug, to make her inert, to make her dead is the man saying that I need her to be dead for me to function. She’s too powerful for me as a living woman. And this is what is also going on in those barbaric fraternity orgies, where women are sexually assaulted while lying unconscious. And women don’t understand this! They have no idea why any men would find it arousing to have sex with a young woman who’s passed out at a fraternity house. But it’s necrophilia--this fear and envy of a woman’s power. And it’s the same thing with Bill Clinton: to find the answer, you have to look at his relationship to his flamboyant mother. He felt smothered by her in some way. But let's be clear--I’m not trying to blame the mother! What I’m saying is that male sexuality is extremely complicated, and the formation of male identity is very tentative and sensitive--but feminist rhetoric doesn’t allow for it. This is why women are having so much trouble dealing with men in the feminist era. They don’t understand men, and they demonize men.

We’ll all fight,” Khalila said. She took another step forward. She was wearing her black Scholar’s robe, and it rippled like shadows in the breeze. “When you go to Boston, you will carry the word of what happened. You will become symbols of what the Burners will become—for better, or for worse. I beg you to think of that legacy, and the future we will share, because one day, we will be friends again, Dr. Askuwheteau. One day, the Library will meet with you in peace, and we will bury our dead together. We are not your enemies. The people in the Serapeums are not your enemies. Please remember, when you tell your stories, when you start your fires, that we saw your home, we saw the love you had for books. Remember that for each of us, that love is why we are here. Why we exist. And remember that we see you, and we grieve for you.” There was something mesmerizing about her in that moment, Jess thought; she seemed taller. Stronger. More real than ever before. It was impossible to look at Khalila Seif and not believe her, not feel the compassion that flowed out of her. She bowed to the survivors of Philadelphia. Askuwheteau stood there for a long, silent moment, staring at her. “You are my enemy,” he said to Khalila at last. “But you have my respect. I will think on what you say.” He picked up a small leather pack from the grass by his feet. “But you should go. Because if any of us find those wearing the sign of the Library here past tomorrow, I may not want to protect you. Anger is like the fires that still burn in my city. It will take time to die.” They

At the risk of oversimplifying a topic that deserves entire books, we can summarize like this: During enslavement, many Black cooks learned their way around kitchens because their lives could depend on having that knowledge and skill. After slavery was abolished, many took to slinging fried chicken (or cooking in general) as one way to make a living. Interestingly, it wasn’t until Black folks began navigating their supposed freedoms-applying to schools, looking for paid work, seeking housing-that cartoonish, offensive images of Black folks eagerly consuming chicken or stealing chickens began to appear in essays, comics, advertisements, and postcards, perpetuating a narrative by white society that Black people were subhuman and needed to be controlled, policed, and locked out of mainstream opportunities. Exacerbated by the deep white resentment of Black people’s increasing social and political mobility (this period saw the largest representation of Black people in Congress than any time since), the idea took root that being Black meant that you loved fried chicken so much that you couldn’t resist it. This narrative is a painful legacy of slavery that wasn’t of our own making and is ironic, given that people all over the world get down with wings and things. But the essence of this stereotype persists. We know folks who refuse to eat fried chicken around white people, or chefs who don’t cook it in their restaurants, because they feel that’s the only thing certain diners expect from them…American fried chicken tastes good. It’s also complicated.

John Vernall lifted up his head, the milk locks that had given him his nickname stirring in the third floor winds, and stared with pale grey eyes out over Lambeth, over London. Snowy's dad had once explained to him and his young sister Thursa how by altering one's altitude, one's level on the upright axis of this seemingly three-planed existence, it was possible to catch a glimpse of the elusive fourth plane, the fourth axis, which was time. Or was at any rate, at least in Snowy's understanding of their father's Bedlam lectures, what most people saw as time from the perspective of a world impermanent and fragile, vanished into nothingness and made anew from nothing with each passing instant, all its substance disappeared into a past that was invisible from their new angle and which thus appeared no longer to be there. For the majority of people, Snowy realised, the previous hour was gone forever and the next did not exist yet. They-were trapped in their thin, moving pane of Now: a filmy membrane that might fatally disintegrate at any moment, stretched between two dreadful absences. This view of life and being as frail, flimsy things that were soon ended did not match in any way with Snowy Vernall's own, especially not from a glorious vantage like his current one, mucky nativity below and only reefs of hurtling cloud above. His increased elevation had proportionately shrunken and reduced the landscape, squashing down the buildings so that if he were by some means to rise higher still, he knew that all the houses, churches and hotels would be eventually compressed in only two dimensions, flattened to a street map or a plan, a smouldering mosaic where the roads and lanes were cobbled silver lines binding factory-black ceramic chips in a Miltonic tableau. From the roof-ridge where he perched, soles angled inwards gripping the damp tiles, the rolling Thames was motionless, a seam of iron amongst the city's dusty strata. He could see from here a river, not just shifting liquid in a stupefying volume. He could see the watercourse's history bound in its form, its snaking path of least resistance through a valley made by the collapse of a great chalk fault somewhere to the south behind him, white scarps crashing in white billows a few hundred feet uphill and a few million years ago. The bulge of Waterloo, off to his north, was simply where the slide of rock and mud had stopped and hardened, mammoth-trodden to a pasture where a thousand chimneys had eventually blossomed, tarry-throated tubeworms gathering around the warm miasma of the railway station. Snowy saw the thumbprint of a giant mathematic power, untold generations caught up in the magnet-pattern of its loops and whorls. On the loose-shoelace stream's far side was banked the scorched metropolis, its edifices rising floor by floor into a different kind of time, the more enduring continuity of architecture, markedly distinct from the clock-governed scurry of humanity occurring on the ground. In London's variously styled and weathered spires or bridges there were interrupted conversations with the dead, with Trinovantes, Romans, Saxons, Normans, their forgotten and obscure agendas told in stone. In celebrated landmarks Snowy heard the lonely, self-infatuated monologues of kings and queens, fraught with anxieties concerning their significance, lives squandered in pursuit of legacy, an optical illusion of the temporary world which they inhabited. The avenues and monuments he overlooked were barricades' against oblivion, ornate breastwork flung up to defer a future in which both the glorious structures and the memories of those who'd founded them did not exist.

And it occurred to me then that you would not escape, that there were awful men who’d laid plans for you, and I could not stop them. Prince Jones was the superlative of all my fears. And if he, good Christian, scion of a striving class, patron saint of the twice as good, could be forever bound, who then could not? And the plunder was not just of Prince alone. Think of all the love poured into him. Think of the tuitions for Montessori and music lessons. Think of the gasoline expended, the treads worn carting him to football games, basketball tournaments, and Little League. Think of the time spent regulating sleepovers. Think of the surprise birthday parties, the daycare, and the reference checks on babysitters. Think of World Book and Childcraft. Think of checks written for family photos. Think of credit cards charged for vacations. Think of soccer balls, science kits, chemistry sets, racetracks, and model trains. Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into him, sent flowing back to the earth. Think of your mother, who had no father. And your grandmother, who was abandoned by her father. And your grandfather, who was left behind by his father. And think of how Prince’s daughter was now drafted into those solemn ranks and deprived of her birthright—that vessel which was her father, which brimmed with twenty-five years of love and was the investment of her grandparents and was to be her legacy.

Raised on Walt Disney, most of us hear the phrase “Mirror, mirror, on the wall, who’s the fairest of them all?” and the first image that pops into our heads is that of the evil stepmother with her stark white face and red lips in the animated film and book spin-offs of Snow White. But like other folktales collected by the Brothers Grimm, their original source—and indeed their first version of the story, published in 1812—wasn’t about an evil stepmother but a mother-daughter pair, and it was Snow White’s own mother who was her envious antagonist. In the original version, the beautiful queen who pricks her finger while sewing and wishes for a child “as white as snow, as red as blood, and as black as the sewing frame” gives birth to Snow White. It is Snow White’s own mother who, obsessed with her own beauty, checks her magic mirror when Snow White is seven only to hear that her daughter, not she, is “the fairest of them all.” It is Snow White’s mother who tries her best to have her daughter killed throughout the rest of the story until innocence trumps maternal envy in the end. By 1819, the Grimm Brothers had banished to the cupboard of taboos the psychological truth mirrored in the original folktale—of the potential rivalry between a mother and daughter, or maternal envy—by having the “real” mother die after giving birth and a sinister stepmother take her place.

Harro could not only perform complex mathematical operations in his head, he was an avid reader who had a vivid and original way of talking about things. Asked to compare the words fly and butterfly, he launched into an etymological reverie: “The butterfly is colorful and the fly is black. The butterfly has big wings so that two flies could go underneath one wing. But the fly is much more skillful and can walk up the slippery glass and up the wall . . . The microscope explains how the fly can walk up the wall: just yesterday I saw it has teeny weeny claws on the feet and at the ends tiny little hooks.” But Harro was failing in school, because he was very disruptive in class, like Fritz. He would crawl around on all fours and announce that a lesson was “far too stupid” for him. He rarely did his homework, and if a teacher gave him a makeup assignment, he would sneer, “I wouldn’t dream of doing this.” He spent his days immersed in the books he loved, a stranger to the children around him.

And if he, good Christian, scion of a striving class, patron saint of the twice as good, could be forever bound, who then could not? And the plunder was not just of Prince alone. Think of all the love poured into him. Think of the tuitions for Montessori and music lessons. Think of the gasoline expended, the treads worn carting him to football games, basketball tournaments, and Little League. Think of the time spent regulating sleepovers. Think of the surprise birthday parties, the daycare, and the reference checks on babysitters. Think of World Book and Childcraft. Think of checks written for family photos. Think of credit cards charged for vacations. Think of soccer balls, science kits, chemistry sets, racetracks, and model trains. Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into him, sent flowing back to the earth. Think of your mother, who had no father. And your grandmother, who was abandoned by her father. And your grandfather, who was left behind by his father. And think of how Prince’s daughter was now drafted into those solemn ranks and deprived of her birthright—that vessel which was her father, which brimmed with twenty-five years of love and was the investment of her grandparents and was to be her legacy.

They get upset about Valentine’s Day because it makes people who are single feel ostracized and “perpetuates cisgender heteronormative” couples.21 They hate Christmas because Santa Claus is white and it’s a Christian Holiday.22 They hate Easter for the same reason. Many can’t even celebrate Martin Luther King Day because instead of remembering the legacy of the man and the impact he had on Civil Rights, they use the day as an excuse to blame white people again for all of the problems in the black community. Liberals even complain about Mother’s Day and Father’s Day now because they make “non traditional families” feel bad, and the holidays celebrate the traditional family, traditional gender roles, and heterosexual couples.23 All of this insanity will be examined in detail throughout this book, and it’s really going to blow your mind; so I hope you are ready, because things are about to get even more weird.

Before I go any further, a few words on the worst of all arguments: that this is just how black families are. As if black people are genetically disposed to this brokenness. If broken families were in the nature of black people, how do we explain all those efforts in the wake of war? How to explain why black people didn’t have broken families when they were back in Africa? As an African and first-generation American, I can confidently say that in Nigeria, family ties are every bit as strong, if not stronger, than they are here. If this book has emphasized anything, it’s that history has a huge part to play on what kind of America we live in now. What we see of the black family is the legacy of America’s first black families. So if the brokenness isn’t inherent, why has that legacy persisted for so long?

Guardians of the Vote: History, Heroes, and the Legacy of Voting Rights—1960s v. Today” by Jet Thomas, Ed.S., a retired educator, is an essential text covering all aspects of voting in the United States of America. It focuses on how Black Americans, along with other minority groups, have suffered from unequal and often biased circumstances that have suppressed their participation in this cornerstone of democracy. Thomas covers the history of voting with particular emphasis on the events that led to the Civil Rights movement of the 1960s; he features both well-known and more obscure figures who were leaders in creating change – whom he refers to as “Guardians of the Vote;” and the concerns we are facing today due to decisions by the Supreme Court that have weakened the Voting Rights Act. He exposes and explains the current tactics of political maneuvering to circumvent the rights of citizens who are exercising their right to cast votes. Journalist Tavis Smiley contributed the foreword, which describes how the individual reader can become a guardian of the vote by increasing their involvement in the process, with education and training from supportive organizations, making every effort to vote in every election, and then instructing children on the importance of voting and the history of civil rights empowerment. The foreword functions as an outline for what the reader will encounter in the body of the book, as discussed in its nine chapters. Many readers will realize that much of the material that Thomas presents was never covered in their own educational experience, at least not in-depth, and depending on the era of their school attendance, in discussions of current events – this reader/reviewer can attest to very little, even though the Voting Rights Act of 1965 was passed less than a decade before my own high school graduation. In retrospect, and with consideration of my memories of the coverage presented on the major network news broadcasts of the time, that seems quite shocking. The Introduction offers an excellent overview of the history of key events related to voting in the United States. Thomas then offers nine highly detailed yet very readable chapters covering topics that include discrimination methods found in communication, voter intimidation and restrictions, political manipulation, a study of pertinent legislation, a survey of key voter advocacy groups, and profiles of leading figures in the Civil Rights Movement. The text is amplified with graphic introductions to each chapter that provide a timeline of historical events. There are also numerous photos of pertinent materials, important historic and well-recognized figures such as Dr. Martin Luther King, Jr., Supreme Court Justice Thurgood Marshall, and Congressman John Lewis, along with the individuals he profiles as “Guardians of the Vote.” These visuals provide additional interest and context to the narrative. The author has compiled and organized a vast trove of information to educate and inform readers on the importance of making their voices heard through voting. He also strives to acquaint them with the obstacles Black Americans and other minorities face when attempting to vote, and solutions for remedying this very large problem facing our democracy. His in-depth research and careful documentation are highly evident. In addition, he provides a helpful glossary and references to assist his audience. Readers from high school age onward will come away with new information that will aid them in becoming “Guardians of the Vote” in their own right. Knowledge truly is power when the goal is positive change. “Guardians of the Vote” by Jet Thomas, Ed.S. is a book that should be used to teach history and current events in every high school classroom, in college courses, in community study groups, and in political organizations. It is an important book, and I recommend it to every current and prospective citizen of this country.