Puerto Rican Sayings 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!

Sometimes it took death for me to see life, don't live with regrets keep your head high. In a world filled with beauty I don't want to blink twice; soak up every moment because you can't stop time.

When an entire island is laughing at its colonial governor, it is safe to say that he has outlived his usefulness. It is impossible to subjugate people who are laughing at you.54

Then a strange thing happened. A US Senator named Millard Tydings finally introduced a bill that would give Puerto Ricans their independence. Every politician on the island supported it—except Luis. Throughout the 1940s, he repeatedly opposed the Tydings independence bill. He even traveled to Washington in 1943 and 1945 to lobby against it, saying that Puerto Rico “was not ready for self-government.”54

If we are transplants, we say we came to New York for its "energy," but the truth is, that energy doesn't come from the streets or the stores or the buzzy power-lunch restaurants. It's not here because of the subways or the block parties or the Puerto Rican Day Parade. We brought it here. It's just the collective energy of us—the by-product and the fumes of the ambition we lugged with us when we came. Ambition: our bright bird-dream and our heavy load.

I want to correct something I told you once,' she says. 'You asked me once if I thought white people wish that Puerto Rican and black people would just die or go away. I thought it over and I changed my mind. I don’t think they wish that we would die. I think they wish that we were never born. Now that we’re here, I think they don’t know what they ought to do. I think that that’s the biggest problem in their minds about poor people.' She adds politely, 'I’m not talkin’ about all of the white people. Some of them feel this way. Some of them don’t. Some of them don’t feel nothin’. Some are nice people but they can’t get nothin’ done and so they put it out of mind.

Cox!” Kami screamed, stalking into the room. “Shut your stupid Mexican mouth!” Cox glared at her. “Bitch, I’m Puerto Rican!” She waved her hand dismissively. “Whatever. Don’t you have some lawns to mow?” “I’m Puerto fuckin’ Rican!” “What! Ever!” “Bitch! Don’t you got some rich boy cock you need to suck off for a new pair a fuckin’ shoes?” “Fuck you!” “No, bitch, fuck you! I’m fuckin’ Puerto Rican! Say it, Kami, say Puerto Rican!” “No!” “Say it!” “American Indian!

Whatever. Don’t you have some lawns to mow?” “I’m Puerto fuckin’ Rican!” “What! Ever! “Bitch! Don’t you got some rich boy cock you need to suck off for a new pair a fuckin’ shoes?” “Fuck you!” “No, bitch, fuck you! I’m fuckin’ Puerto Rican! Say it, Kami, say Puerto Rican!

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.

Three-quarters of the way down the aisle another stewardess, somewhat older and more harried and human, placed me in my seat amid a gigantic Puerto Rican family on its way home for the holidays. (When I say gigantic, I do not mean to imply that any of them were tall.) (Nor do I mean to imply, by that disclaimer, that any of them were thin. I was a bit squeezed.)

We think that once one has discovered that thirty thousand, let us say, Negroes, Chinese or Puerto Ricans or whatever have syphilis or don’t, or are unemployed or not, that we’ve discovered something about the Negroes, Chinese or Puerto Ricans. But in fact, this is not so. In fact, we’ve discovered nothing very useful because people cannot be handled in that way.

Ever since then 'Buela is convinced I have magical hands when it comes to cooking. And I don't know if I really have something special, or if her telling me I got something special has brainwashed me into believing it, but I do know I'm happier in the kitchen than anywhere else in the world. It's the one place I let go and only need to focus on the basics: taste, smell, texture, fusion, beauty. And something special does happen when I'm cooking. It's like I can imagine a dish in my head and I just know that if I tweak this or mess with that, if I give it my special brand of sazón, I'll have made a dish that never existed before. Angelica thinks it's because we live in the hood, so we never have exactly the right ingredients- we gotta innovate, baby. My aunt Sarah says it's in our blood, an innate need to tell a story through food. 'Buela says it's definitely a blessing, magic. That my food doesn't just taste good, it is good- straight up bottled goodness that warms you and makes you feel better about your life. I think I just know that this herb with that veggie with that meat plus a dash of eso ahí will work. And that if everything else goes wrong, a little squeeze of lime and a bottle of hot sauce ain't never hurt nobody.

“Esa chica esta bien caliente.” Hector laughed as Rider shook his head. Ainsley stiffened across from me. She was pretty fluent in Spanish and even though Hector was Puerto Rican, I had a feeling she was getting the general gist of whatever he was saying and she was not happy about it. “Me gustaria a llevarla a mi casa y comermela.” Ainsley cocked her head to the side as she brushed her long, blond hair over her shoulder. “Gracias! Pero no hay ni una parte de mi que tu te vas a comer.” Hector’s eyes widened. Rider threw his head back and burst into laughter. “Oh, shit. Priceless.” “What?” Ainsley blinked big eyes at the stunned Hector. “You think some white chick can’t possibly understand another language so you’re going to sit in front of me and talk about me like I’m not here?” Her smile was brittle and fake. “Bitch, please.” “Man...” Hector sat back, slowly shaking his head as he stared at her. “You’re...brutal.” “Damn straight,” she replied, her eyes like chips of blue ice. Whatever yumminess she’d seen in Hector was completely out the window now. “And you’re a mal criado.” Hector’s eyes narrowed. “I really like your friend, Mouse.” Still chuckling, Rider winked at me. “She basically called him a classless ass, and I agree.

Pleasure Principles What you pay attention to grows. This will be familiar to those who have read Emergent Strategy. Actually, all the emergent strategy principles also apply here! (Insert eggplant emoji). Tune into happiness, what satisfies you, what brings you joy. We become what we practice. I learned this through studying somatics! In his book The Leadership Dojo, Richard Strozzi-Heckler shares that “300 repetitions produce body memory … [and] 3,000 repetitions creates embodiment.”12 Yes is the way. When it was time to move to Detroit, when it was time to leave my last job, when it was time to pick up a meditation practice, time to swim, time to eat healthier, I knew because it gave me pleasure when I made and lived into the decision. Now I am letting that guide my choices for how I organize and for what I am aiming toward with my work—pleasure in the processes of my existence and states of my being. Yes is a future. When I feel pleasure, I know I am on the right track. Puerto Rican pleasure elder Idelisse Malave shared with me that her pleasure principle is “If it pleases me, I will.” When I am happy, it is good for the world.13 The deepest pleasure comes from riding the line between commitment and detachment.14 Commit yourself fully to the process, the journey, to bringing the best you can bring. Detach yourself from ego and outcomes. Make justice and liberation feel good. Your no makes the way for your yes. Boundaries create the container within which your yes is authentic. Being able to say no makes yes a choice. Moderation is key.15 The idea is not to be in a heady state of ecstasy at all times, but rather to learn how to sense when something is good for you, to be able to feel what enough is. Related: pleasure is not money. Pleasure is not even related to money, at least not in a positive way. Having resources to buy unlimited amounts of pleasure leads to excess, and excess totally destroys the spiritual experience of pleasure.

But as a Puerto Rican woman, she belonged to not one but two minority groups. New research suggests that her double minority status may have amplified the costs and the benefits of speaking up. Management researcher Ashleigh Rosette, who is African American, noticed that she was treated differently when she led assertively than were both white women and black men. Working with colleagues, she found that double minority group members faced double jeopardy. When black women failed, they were evaluated much more harshly than black men and white leaders of both sexes. They didn’t fit the stereotype of leaders as black or as female, and they shouldered an unfair share of the blame for mistakes. For double minorities, Rosette’s team pointed out, failure is not an option. Interestingly, though, Rosette and her colleagues found that when black women acted dominantly, they didn’t face the same penalties as white women and black men. As double minorities, black women defy categories. Because people don’t know which stereotypes to apply to them, they have greater flexibility to act “black” or “female” without violating stereotypes. But this only holds true when there’s clear evidence of their competence. For minority-group members, it’s particularly important to earn status before exercising power. By quietly advancing the agenda of putting intelligence online as part of her job, Carmen Medina was able to build up successes without attracting too much attention. “I was able to fly under the radar,” she says. “Nobody really noticed what I was doing, and I was making headway by iterating to make us more of a publish-when-ready organization. It was almost like a backyard experiment. I pretty much proceeded unfettered.” Once Medina had accumulated enough wins, she started speaking up again—and this time, people were ready to listen. Rosette has discovered that when women climb to the top and it’s clear that they’re in the driver’s seat, people recognize that since they’ve overcome prejudice and double standards, they must be unusually motivated and talented. But what happens when voice falls on deaf ears?

Psalm For The First Light Lord, I have always wanted a woman to share first light with. Let her be Puerto Rican, Lord, with brown eyes and good humor and lips. O, Lord, let her have lips. Let her always kiss me the way shadows kiss dawn. Let her kiss be the dark streaks between sunbeams, negative space that says yes, then no, then yes. Let her kiss be the thing that separates wakefulness from dreaming. Let her kiss like there is no difference. Lord, I have always wanted a woman whose kiss is like the first light. Lorca, your servant, wrote about this. Dawn in New York, he called it. Let her kiss render even Lorca mute, powerless, a blank page he needs to fill with bullfights. Let even first light weep at its insufficiency.

We were in Pittsburgh at the end of September. The Pirates had already clinched the division, and the great Roberto Clemente was looking for his 3,000th career hit. I wasn’t in the lineup again. Clemente wasn’t a power hitter like Mays or Aaron, but he had won four batting titles, was a perennial All-Star, and even at the age of 37 was hitting well over .300. Roberto lined a sharp double down the left-field line in the fourth inning, and we saw history being made again. He joined Willie and Hank and a handful of others to reach that milestone. I remember thinking at the time how difficult it must be to get all of those hits, and for Willie and Hank to get all those home runs. I’d only reached about 900 hits with more than 2,000 to go if I ever was to hit that mark. That put it into perspective for me, that I really was watching one of the greats of the game. It was a dark day for baseball on the last day of 1972 when Roberto’s plane went down while delivering supplies to Nicaragua. He was only 38. I heard about the plane crash the next day, and it was like losing a brother. It was a great loss for the game of baseball and humanity—especially knowing how his fellow Puerto Ricans felt about him. He was a treasure, and he did it the way nobody else could. Some say he did everything wrong at the plate but he had great results behind it. You wouldn’t teach hitting the way he hit, but it was right for him. What he did was in him like it was in with me. He was a man of stature, and it was his calling. Some people are called to preach, some people are called to teach, and some people are called to serve. He was called to serve, and he served his entire island. I believe everything is predestined, and we just have to act out what’s already on the wall of your life. He’d probably always been aware of the need to do something more for others than for himself. He looked around and saw a need and acted on it. I’m certain he looked at who he was and what he accomplished and how he could take being famous into being a blessing for others. I’ve said this many times before, that those who depend on you are seeking a hand up and not a handout. I didn’t think about it then, but I think about it now, how good the Almighty was to wait to call Roberto home after he got his 3,000th hit—a milestone hit that put him next to the greats of the game.

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?

Olga wrote back to say that she always knew she was one of the 53 percent of white ladies who had put this moron in the White House, so she hoped the ghosts of dead Puerto Ricans danced in her head at night, too. But, other than that one incident, Olga had taken a very conciliatory tack.

Do people think that saying the words “Isn’t that” in front of “selfish” masks the fact that they just blatantly called me selfish to my face? It’s like when people say, “No offense, but,” before saying something offensive. Or when someone says, “I don’t mean to be racist,” and then tells you that they think Puerto Rican people smell like burnt hamburgers.

The entire island joined in the fun and dubbed Reily “Moncho Reyes.” Suckling pigs, called moncho reyes, were barbecued and devoured. Songs and plays about Moncho Reyes were performed throughout the island and caused great hilarity—because moncho is Caribbean slang for “congenital idiot.”53 When an entire island is laughing at its colonial governor, it is safe to say that he has outlived his usefulness. It is impossible to subjugate people who are laughing at you.54

When an entire island is laughing at its colonial governor, it is safe to say that he has outlived his usefulness. It is impossible to subjugate people who are laughing at you.

She drove back to the harbor, where she had lived in Erie own all of her adult life. Across the bridge and into "the land of her people," Aunt Lizzie like to say. So ridiculous, really. Why shouldn't the Italians live with the Irish, and the blacks and Puerto Ricans, for that matter? The men worked together, and sometimes drank in the same bars. They all cheated on their wives, too, and the women kept putting up with them no matter how you pronounce their last names.

Puerto Ricans don't like to talk about racism or admit that it exists among Puerto Ricans. Boricuas talk of an island free from racism, or they say that the amerikkkans brought it. Although the amerikkkans did make it worse, racism in Puerto Rico began with the Spanish. According to them, one drop of white blood meant you were white and better than your Black compatriot. Acceptance was given according to the "degree of whiteness." (From 1970)

Don Tomás explained that their revolution could never succeed because of the Green Pope, a man who sits in an office with millions of green dollars at his command. He lifts a finger and a ship starts or stops. He says a word, and arepublic is bought. He sneezes and a president, general, or Supreme Court judgefalls. He rubs his behind on his chair, and a revolution breaks out. Puerto Ricans, Don Tomás admonished, had to fight this man. But no one knew who or where he was. And even if they did find and kill the Green Pope, a hundred others would replace him.

DeJesus batted next, an aggressive slasher from Santurce, Puerto Rico. Scouts liked to say that Puerto Rican (and Cuban and Dominican) players were free swingers because “nobody ever walked their way off the island.

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.