Racial Harmony Day Quotes

A final irony has to do with the idea of political responsibility. Christians are urged to vote and become involved in politics as an expression of their civic duty and public responsibility. This is a credible argument and good advice up to a point. Yet in our day, given the size of the state and the expectations that people place on it to solve so many problems, politics can also be a way of saying, in effect, that the problems should be solved by others besides myself and by institutions other than the church. It is, after all, much easier to vote for a politician who champions child welfare than to adopt a baby born in poverty, to vote for a referendum that would expand health care benefits for seniors than to care for an elderly and infirmed parent, and to rally for racial harmony than to get to know someone of a different race than yours. True responsibility invariably costs. Political participation, then, can and often does amount to an avoidance of responsibility.

Rah speaks prophetically. That is, if we don't learn diversity and racial harmony in our own country, how can we go into the world? To aspiring missionaries he writes, "If you are a white Christian wanting to be a missionary in this day and age, and you have never had a nonwhite mentor, then you will not be a missionary. You will be a colonialist. Instead of taking the gospel message into the world, you will take an Americanized version of the gospel."7

A firm believer in white supremacy and a racial order that would find peace and harmony in black people being on the bottom and white people paternalistically looking after their best interests, Grady was not deluded, as many Lost Cause apologists were, about the fact that slavery was central to the sectional conflict that resulted in the Civil War. In 1882 he said: “There have been elaborate efforts made by so-called statesmen to cover up the real cause of the war, but there is not a man of common sense in the south to-day who is not aware of the fact that there would have been no war if there had been no slavery.

I know some of you must be thinking, This is a preposterous and thinly veiled attempt to obscure the use of relaxers, weaves, and lace fronts. Trust me on this one: Unless she tells you otherwise herself, every black woman’s hair, though it may change dramatically from day to day in ways that defy nature, is absolutely her God-given, though possibly magically altered, hair. White people: Do not broach this topic. It doesn’t matter that you’ve seen the Chris Rock documentary Good Hair. Like your favorite movie Frozen suggests, “Let It Go.

Frankly, the racial-harmony shit put Pepper on edge. The majority of the film crew were hippie freaks, but Zippo and the director of photography and Angela, the lady who did the wardrobe and makeup, were black. The white people did what they were told. This was America, melting pot and powder keg. Surely something was about to pop off. It kept not happening. Pepper had never worked jobs with white people before. Pulling shit in Newark, then uptown in those days, that was the reality. It was not done. Occasionally he'd get asked to join a crew with a white wheelman or a bankroll and that was a sign to wait for the next gig. His current refusals were simple common sense. Pepper barely trusted Negro crooks--why extend the courtesy to some cracker motherfucker who'd fuck you over first chance? Sometimes black people fell over themselves trying to vouch for a white man who hadn't wronged them. Yet.

Literature and scholarship fabricated a myth, still present to this day, of the peace-loving Indian living in harmony with nature, both of which (Indians and nature) fell victim to white Yankee brutes. This myth not only misrepresents Native Americans, it also hinges upon the (untrue) notion of racial extinction. Following this idea, German authors lamented the extermination of what was once so “noble a race” and—in a rewriting of Buffon’s thesis—accused white Americans of being at fault for the “degeneration” and ultimate demise of the Indians.

Yet in our day, given the size of the state and the expectations that people place on it to solve so many problems, politics can also be a way of saying, in effect, that the problems should be solved by others besides myself and by institutions other than the church. It is, after all, much easier to vote for a politician who champions child welfare than to adopt a baby born in poverty, to vote for a referendum that would expand health care benefits for seniors than to care for an elderly and infirmed parent, and to rally for racial harmony than to get to know someone of a different race than yours. True responsibility invariably costs. Political participation, then, can and often does amount to an avoidance of responsibility.

In 2000, interior minister [of France] Jean-Pierre Chevenement said Europe should become a place of race-mixing (métissage) and that governments should make efforts to persuade Europeans to accept this. In 2007, both candidates in the French presidential election took the same view. Socialist Ségolène Royale, said that “miscegenation is an opportunity for France,” adding that she would encourage immigration and would be “president of a France that is mixed-race and proud of it.” Nicolas Sarkozy, the conservative candidate who won the election, said he was proud of “a France that understands that creation comes from mixing, from openness, and from coming together—I’m not afraid of the word—from miscegenation.” It is common to project contemporary views upon the past. George Washington University professor Amitai Etzioni has written that people who marry across racial lines are “accepting the core American value of openness and living up to its tenets.” Andrew Sullivan, former editor of The New Republic has written that “miscegenation has always been the ultimate solution to America’s racial divisions.” These two got it wrong. For most of American history, miscegenation was the ultimate nightmare for whites. That whites should now see it as the ultimate solution to racial conflict is a sign not only of how radically our thinking has changed but also of how stubborn racial conflict turned out to be. Civil rights laws were supposed to usher in a new era of racial harmony. To propose now that the only solution to racial enmity is to eliminate race itself through intermarriage is to admit that different races cannot live together in peace. Of course, widespread miscegenation would not eliminate race; it would eliminate whites. Whites are no more than 17 percent of the world’s population and are having perhaps seven percent of the world’s children. No one is proposing large-scale intermarriage for Africa or Asia. Nor would mixing eliminate discrimination. Blacks, South Americans, and Asians discriminate among themselves on the basis of skin tone even when they are the same race. Thomas Jefferson looked forward to the day when whites would people the Americas from north to south. Today such a view would be universally scorned because it would mean the displacement of other populations, but the revolution in thinking among today’s whites leaves no grounds to argue against their own displacement through immigration or disappearance through intermarriage. Whites may have a sentimental attachment to the notion of a white America, but if races are interchangeable that attachment is irrational. If the only legitimate group sentiment for whites is guilt, perhaps it is only right that they should retreat gracefully before the advances of peoples they have wronged. There could hardly be more striking proof not only of how the thinking of whites has changed but how different it is from that of every other racial group. All non-whites celebrate their growing numbers and influence—just as whites once did. Whites—not only in America but around the world—cheerfully contemplate their disappearance as a distinct people.