Puerto Rican Girl Quotes

Only Puerto Rican girl on the earth who wouldn't give up the ass for any reason. I can't, she said. I can't make any mistakes. ...Paloma was convinced that if she made any mistakes in the next two years, any mistakes at all, she would be stuck in that family of hers forever. That was her nightmare. Imagine if I don't get in anywhere, she said. You'd still have me, you tried to reassure her, but Paloma looked at you like the apocalypse would be preferable.

Girl, I don’t need to be Puerto Rican to want to help out. That’s the problem right now. People think they’re only responsible for people exactly like them. I don’t feel that way. They left my people to die after Katrina. It’s the same. Like I said, it’s on us to help each other.

Actually…someday I’m hoping to write a book about a girl who looks like me.” What I mean is a book specifically about a fat Puerto Rican girl with glasses. I’ve never once read a story about one, and something about that has always made me feel devastatingly alone.

In a world without caste, instead of a false swagger over our own tribe or family or ascribed community, we would look upon all of humanity with wonderment: the lithe beauty of an Ethiopian runner, the bravery of a Swedish girl determined to save the planet, the physics-defying aerobatics of an African-American Olympian, the brilliance of a composer of Puerto Rican descent who can rap the history of the founding of America at 144 words a minute—all of these feats should fill us with astonishment at what the species is capable of and gratitude to be alive for this.

It is the beginning of the year of our Lord 1963. I see a young Negro boy. He is sitting on a stoop in front of a vermin-infested apartment house in Harlem. The stench of garbage is in the halls. The drunks, the jobless, the junkies are shadow figures of his everyday world. The boy goes to a school attended mostly by Negro students with a scattering of Puerto Ricans. His father is one of the jobless. His mother is a sleep-in domestic, working for a family on Long Island. I see a young Negro girl. She is sitting on the stoop of a rickety wooden one-family house in Birmingham. Some visitors would call it a shack. It needs paint badly and the patched-up roof appears in danger of caving in. Half a dozen small children, in various stages of undress, are scampering about the house. The girl is forced to play the role of their mother. She can no longer attend the all-Negro school in her neighborhood because her mother died only recently after a car accident. Neighbors say if the ambulance hadn't come so late to take her to the all-Negro hospital the mother might still be alive. The girl's father is a porter in a downtown department store. He will always be a porter, for there are no promotions for the Negro in this store, where every counter serves him except the one that sells hot dogs and orange juice. This boy and this girl, separated by stretching miles, are wondering: Why does misery constantly haunt the Negro? In some distant past, had their forebears done some tragic injury to the nation, and was the curse of punishment upon the black race? Had they shirked in their duty as patriots, betrayed their country, denied their national birthright? Had they refused to defend their land against a foreign foe?

I did love Ben, in a sense. Because he cooked for me. Because he told me that my body was beautiful, like a Renaissance painting, something I badly needed to hear. Because his stepmother was the same age as him, and that is really sad. But I also didn’t: Because his vanity drove him to wear vintage shoes that gave him blisters. Because he gave me HPV. He called me terrible names when I broke up with him for a Puerto Rican named Joe with a tattoo that said mom in Comic Sans. Admittedly, I didn’t handle it too well either when, several months later, he moved in with a girl who taught special-needs preschool. I didn’t utter the words “I love you” again in a romantic context for more than two years. Joe turned out to consider blow jobs misogynistic and pretended his house had caught fire just to get out of plans.

Ebony was King's girl, had been since she was sixteen. Angel was my black, preppy, white girl, but don't let that fool you. Tiny or not, baby girl had them hands. Missy was my Puerto Rican bitch.

When a girl criticizes herself, you really should crawl to the ends of the earth to contradict her, you know. It was a well-known fact that, throughout all of the entire history of mankind, Israeli figs have always been considered the most valuable figs in the world. Israeli figs taste like granulated honey. They have skins like thin caramels. He ate more vegetables than a hippie. People thought he was crazy. Eating Haitian mangos the Puerto Rican way. First, he massaged and squeezed the mango with his thumbs until the flesh was soft and pulpy beneath the skin. He worked the fruit with his thumbs until it had the consistency of jelly. Then he bit a small hole in the top and sucked out the insides. Sweet like coconut. Foreign-tasting, but nice.

But also, I never want to forget how the world sees us. How Lolita Lebrón, a controversial figure, a hero to some, a terrorist to others, a woman who led a revolt on Capitol Hill, was written about in the Washington Post, a publication that in 2004 has thirty-one Pulitzer Prizes. How even all these years later, the headline doesn’t mention her life, or her death, or her pistol, or the shooting, or the planning, or the wounded victims, or Puerto Rico, or the flag, or colonialism, or freedom, or liberation, or racism, or torture, or motherhood, or the loss of her children, or the years she spent in prison, or the voices she heard or the visions she saw while incarcerated, or what she yelled when she pulled out her gun in the visitor’s gallery of the US Capitol, ¡Viva Puerto Rico Libre!, or what she said when she was arrested, or what she said in any of her dozens of interviews, or what she said when she was protesting the occupation of Puerto Rican land and the oppression of Puerto Rican people, or anything related to who she was or what she did. Instead, the headline mentions her fucking red lipstick.

Jessica lived on Tremont Avenue, on one of the poorer blocks in a very poor section of the Bronx. She dressed even to go to the store. Chance was opportunity in the ghetto, and you had to be prepared for anything. She didn’t have much of a wardrobe, but she was resourceful with what she had—her sister’s Lee jeans, her best friend’s earrings, her mother’s T-shirts and perfume. Her appearance on the streets in her neighborhood usually caused a stir. A sixteen-year-old Puerto Rican girl with bright hazel eyes, a huge, inviting smile, and a voluptuous shape, she radiated intimacy wherever she went. You could be talking to her in the middle of the bustle of Tremont and feel as if lovers’ confidences were being exchanged beneath a tent of sheets. Guys in cars offered rides. Grown men got stupid. Women pursed their lips. Boys made promises they could not keep.

[M]any whites flee from diversity, but a few welcome it. Joe and Jessica Sweeney of Peoria, Illinois, had been sending their children to private school but decided the multi-racial experience of public school would be valuable. After the switch, their eight-year-old son and nine-year-old daughter were taunted with racial slurs, and became withdrawn. One day, a black student threatened to kill the girl with a box cutter. The same day, the boy showed his parents a large bruise he got when he was knocked down and called “stupid white boy.” The school reacted with indifference. The Sweeneys sent their children back to private school.” Fourteen-year-old James Tokarski was one of a handful of whites attending Bailly Middle School in Gary, Indiana, in 2006. Black students called him “whitey” and “white trash” and repeatedly beat him up. They knocked him unconscious twice. The school offered James a “lunch buddy,” to be with him whenever he was not in class, but his parents took him out of Bailly. The mother of another white student said it was typical for whites to be called “whitey” or “white boy,” and to get passes to eat lunch in the library rather than face hostile blacks in the lunch room. On Cleveland’s West Side, ever since court-ordered busing began in the 1970s, blacks and Hispanics have celebrated May Day by attacking whites. In 2003, Elsie Morales, a Puerto Rican mother of two, told reporters that when she took part in May Day violence as a student in the 1970s she justified it as payback for white oppression. Her daughter Jasmine said it was still common to attack whites: “It’s like if you don’t jump this person with us, you’re a wimp and we’ll get you next.” In the late 1990s, whites were 41 percent of students in Seattle public schools, blacks were 23, and the rest were Hispanic and Asian. In 1995 and 1999, schools conducted confidential surveys about racial harassment. In both years, a considerably larger percentage of white than black students complained of racial taunts or violence. Only an “alternative” newspaper reported the findings, and school representatives refused to discuss them.