Puerto Rican Pride Quotes

I don’t understand this notion of ethnic pride. “Proud to be Irish,” “Puerto Rican pride,” “Black pride.” It seems to me that pride should be reserved for accomplishments; things you attain or achieve, not things that happen to you by chance. Being Irish isn’t a skill; it’s genetic. You wouldn’t say, “I’m proud to have brown hair,” or “I’m proud to be short and stocky.” So why the fuck should you say you’re proud to be Irish? I’m Irish, but I’m not particularly proud of it. Just glad! Goddamn glad to be Irish!

I'm constantly having to give people geography and history lessons on how my grandmother's hometown is 65 percent Afro-Puerto Rican, on how the majority of slaves were dropped off in the Caribbean and Latin America, on how just because our Black comes with bomba and mofongo doesn't mean it isn't valid. And it seems I'm always defending the parts of me that I've inherited from my mother: the roots that come from this country, the facts that Aunt Sarah tells me about our people in the Raleigh area, the little sayings she slips into her emails that I know come from her mother, and her mother's mother, and her mother's mother's mother, to the first African mother who touched foot on this here land. The same wisdom I whisper to Babygirl every now and then, a reminder of where, and who, we are from. This stuff is complicated. But it's like I'm some long-division problem folks keep wanting to parcel into pieces, and they don't hear me when I say: I don't reduce, homies. The whole of me is Black. The whole of me is whole.

Poetry such as "Puerto Rican Obituary" highlights another significant aspect of movement thought: the shift from cultural shame to ethnic pride. Unlike earlier critiques of prejudice and discrimination, movement rhetoric and writings often focused on the emotional and psychic damage of racism, exploring the need to overcome internalized shame and self-hate.

During the late 1960s and 1970s, Mexican American and Puerto Rican activists put forward a politically charged critique of American politics. Bringing together a paradoxical mix of cultural nationalism, liberal reformism, radical critique, andromantic idealism, the Chicano and Puerto Rican movements created a new political vocabulary, one emphasizing resistance, recognition, cultural pride, authenticity, and fraternity (hermanidad). The movements-organizations, issues, and events left a profound legacy.

Among his peers, Pablo Guzmán had a unique upbringing. He graduated from one of New York’s premier academic high schools, Bronx Science, where students were engaged with the political debates of the day, from the Vietnam War to the meaning of black power, thanks to the influence of a history teacher. Guzmán had also been politicized by his Puerto Rican father and maternal grandfather, who was Cuban. Both saw themselves as members of the black diaspora in the Americas. The job discrimination and racist indignities they endured in the Spanish-speaking Caribbean and in New York turned them into race men committed to the politics of black pride and racial uplift. When Guzmán was a teenager, his father took him to Harlem to hear Malcolm X speak.188 He also remembers that his Afro-Cuban grandfather, Mario Paulino, regularly convened meetings at his home to discuss world politics with a circle of friends, many of whom were likely connected through their experience at the Tuskegee Institute, the historic black American school of industrial training, to which Paulino had applied from Cuba and at which he enrolled in the early 1920s.189 Perhaps because of the strong black politics of his household, Guzmán identified strongly with the black American community, considered joining the BPP, and called himself “Paul.” His “field studies” in Cuernavaca, Mexico, during his freshman year at SUNY Old Westbury, however, awakened him to the significance of his Latin American roots.

I had no idea what “mira” meant. But the boy was holding a baseball bat in a distinctly threatening manner, and I understood immediately what was happening to us. We were being robbed. Damned if I can remember my friend’s name, but we were two white kids in the park. The other boys were Puerto Rican. Our patch of the city was still teeming with thousands of white ethnic families like the Kellys—Irish, Jews, Italians, assorted eastern and northern Europeans, all living on top of each other. But the neighborhood was just getting its first wave of Puerto Ricans. Even an eight-year-old could sense fresh tension on the sidewalks and in the parks. No one flashed a knife or a gun that day. The baseball bat was more than enough to grab my attention. One of the older boys reached his hands around my neck and started squeezing. I could feel other hands reaching into my pockets. I had no money. No one had cell phones or other electronic devices back then. As I gasped for oxygen and my eyes began to bulge, I stole a glance at my friend, who looked just as terrified as I was. The boys were rifling through his pockets too. The next thing I heard was someone saying “zapatos.” A couple of boys shoved us down on the path, while others yanked at our shoes. Barely pausing to untie the laces, they pulled the shoes right from our feet, then ran off into the park. Neither of us was hurt in the robbery, except for our sense of security and our city-kid pride. But it was a genuinely rattling experience, one that stuck with me and made me empathetic to crime victims for the rest of my life: New York’s future police commissioner and his third-grade classmate walking forlornly home across West Ninety-First Street with nothing but dirty white socks on their feet.