Rally Race Quotes

She was tired in her bones, but she rallied her energy one last time and told him of they years in Rifthold, of stealing Asterion horses and racing across the desert, of dancing until dawn with the courtesans and thieves and all the beautiful, wicked creatures in the world. And then she told him about losing Sam, and of that first whipping in Endovier, when she'd spat blood in the Chief Overseer's face, and what she had seen and endured in the following year. She spoke of the day she had snapped and sprinted for her own death. Her heart grew heavy when at last she got to the evening when the Captain of the Royal Guard prowled into her life, and a tyrant's son had offered her a shot at freedom. She told him what she could about the competition and how she'd won it, until her words slurred and her eyelids drooped.

If indeed it's a race Then the chicks do the most It isn't a brag Or an estrogen boast It's the women who've led me With big open hearts If not for their love I'd have failed at the start. And it's not just the mothers I speak of them ALL It's a woman there first When somebody falls. The multi of tasking That's easy to tease I dare a great man To try it all, PLEASE! So this is my shout out My rallying cry To women all over I hold you up high And though there are others Who'll think this poem strange It's the women who plant The root of big change.

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.

Thus, Dr. Curry's claims that much of the fanfare and propaganda we now attribute to the Hitler Youth and the Nuremberg rallies actually originated with American customs, are definitely sound.

Talking frankly about race may make white people uncomfortable. Taking a stand to demonstrate the impact of race on law enforcement is difficult. Look what happened when a National Football League star, protesting discrimination, decided to kneel during the national anthem. Some understood the protest and the right to peacefully demonstrate pursuant to the First Amendment to our Constitution. Others have used the protest to divide us further and rally the white supremacist elements of their constituency. Yes, I am speaking to you, Mr. President, the principal antagonist of racial harmony.

People frequently lie—to themselves and to others. In 2008, Americans told surveys that they no longer cared about race. Eight years later, they elected as president Donald J. Trump, a man who retweeted a false claim that black people are responsible for the majority of murders of white Americans, defended his supporters for roughing up a Black Lives Matters protester at one of his rallies, and hesitated in repudiating support from a former leader of the Ku Klux Klan. The same hidden racism that hurt Barack Obama helped Donald Trump.

That which interests most people leaves me without any interest at all. This includes a list of things such as: social dancing, riding roller coasters, going to zoos, picnics, movies, planetariums, watching tv, baseball games; going to funerals, weddings, parties, basketball games, auto races, poetry readings, museums, rallies, demonstrations, protests, children’s plays, adult plays … I am not interested in beaches, swimming, skiing, Christmas, New Year’s, the 4th of July, rock music, world history, space exploration, pet dogs, soccer, cathedrals and great works of Art. How can a man who is interested in almost nothing write about anything? Well, I do. I write and I write about what’s left over: a stray dog walking down the street, a wife murdering her husband, the thoughts and feelings of a rapist as he bites into a hamburger sandwich; life in the factory, life in the streets and rooms of the poor and mutilated and the insane, crap like that, I write a lot of crap like that

SEPTEMBER–DECEMBER 1941. Delivers his “Who Are the War Agitators?” radio speech to an America First rally in Des Moines on September 11; audience of eight thousand cheers when he names “the Jewish race” as among those most powerful and effective in pushing the U.S.—“for reasons which are not American”—toward involvement in the war.

That day, throughout the nation, in towns and cities that had never seen an antiwar rally, several million people were protesting the war. It was the largest public demonstration in the nation’s history. On Moratorium Day I was racing from one antiwar rally to another, as so many others were, our voices hoarse by the end of the day.

IN 1925, MADISON GRANT’S The Passing of the Great Race was translated into German where it was read by a disgruntled corporal who had recently been sent to prison for his part in a riot against the government in Bavaria: Adolf Hitler. After reading the book, the 36-year-old revolutionary sent a fan letter to Grant: “This book is my Bible,” he wrote. During his nine months in prison, Hitler had read several books by American eugenicists, calling his prison stay “his university.” Hitler would soon launch a national movement that would forever damn the field of eugenics to the lower reaches of hell. But, despite popular belief, what was about to happen in Germany didn’t start on a rallying stand in Munich; it started in a law office in New York City.

I have found in my dealings with the Negro race — and I believe that the same is true of all races that the only way to hold people together is by means of a constructive, progressive programme. It is not argument, nor criticism, nor hatred, but work in constructive effort, that gets hold of men and binds them together in a way to make them rally to the support of a common cause.

Squeezing my eyes shut, I thought of the burning crosses, the rallies, and the people we’d killed. Thought of the white race. How we were meant to lead. To reign supreme. But when I pictured Adelita’s face in my head, the lines were getting blurred. I struggled to see impurity. Adelita’s smile, lightly tanned skin, and dark eyes clouded my mind. And, fuck, to me, they were perfect . . . just like her . . . a perfect Mexican . . . I didn’t know what the fuck to do with that . . .

You wanna know what your real problem is? You always think everything’s about you. You’re just like Reggie and Marcus and Steve and all the other brothers out here. The rally is about you. The speech is about you. The hurt is always your hurt. Well, let me tell you something, Mr. Obama. It’s not just about you. It’s never just about you. It’s about people who need your help. Children who are depending on you. They’re not interested in your irony or your sophistication or your ego getting bruised. And neither am I.

Sonia Gandhi and her son play an important part in all of this. Their job is to run the Department of Compassion and Charisma and to win elections. They are allowed to make (and also to take credit for) decisions which appear progressive but are actually tactical and symbolic, meant to take the edge off popular anger and allow the big ship to keep on rolling. (The best example of this is the rally that was organised for Rahul Gandhi to claim victory for the cancellation of Vedanta’s permission to mine Niyamgiri for bauxite—a battle that the Dongria Kondh tribe and a coalition of activists, local as well as international, have been fighting for years. At the rally, Rahul Gandhi announced that he was “a soldier for the tribal people”. He didn’t mention that the economic policies of his party are predicated on the mass displacement of tribal people. Or that every other bauxite “giri”—hill—in the neighbourhood was having the hell mined out of it, while this “soldier for the tribal people” looked away. Rahul Gandhi may be a decent man. But for him to go around talking about the two Indias—the “Rich India” and the “Poor India”—as though the party he represents has nothing to do with it, is an insult to everybody’s intelligence, including his own.) The division of labour between politicians who have a mass base and win elections, and those who actually run the country but either do not need to (judges and bureaucrats) or have been freed of the constraint of winning elections (like the prime minister) is a brilliant subversion of democratic practice. To imagine that Sonia and Rahul Gandhi are in charge of the government would be a mistake. The real power has passed into the hands of a coven of oligarchs—judges, bureaucrats and politicians. They in turn are run like prize race-horses by the few corporations who more or less own everything in the country. They may belong to different political parties and put up a great show of being political rivals, but that’s just subterfuge for public consumption. The only real rivalry is the business rivalry between corporations.

Progress is man’s mode of existence. The general life of the human race is called Progress, the collective stride of the human race is called Progress. Progress advances; it makes the great human and terrestrial journey towards the celestial and the divine; it has its halting places where it rallies the laggard troop, it has its stations where it meditates, in the presence of some splendid Canaan suddenly unveiled on its horizon, it has its nights when it sleeps; and it is one of the poignant anxieties of the thinker that he sees the shadow resting on the human soul, and that he gropes in darkness without being able to awaken that slumbering Progress.

These statues have a complex history. They were not erected to honor the Confederate dead following the war or even at the end of Reconstruction. Most appeared in the early 1920s to send a message that the race-relation liberalization that happened between 1880 and 1900 would not return. The progress and normalcy would be replaced by a racist/statist/“progressive” movement rallying around new eugenic laws, zoning, white supremacy, forced exclusion, state segregation and so on—policies supported not by the people but by white elites infected with demographic fear and pseudo-science. This is when a movement started putting up these statues, not to honor history but as a symbol of intimidation and state control of association.

My mother the friend, benefactor, and beneficiary of white liberal women said these things about white liberals: “Your average white liberal would die before she sat down to a raccoon and squirrel dinner with some illiterate shotgun-shack Arkansas white folks who believe the Good Lord is their one and only savior. But that same white liberal will happily eat fried SPAM and white bread with a Lakota Sioux shaman who never graduated high school, and give him a highly transcendent blow job after dinner.” “White pacifist liberals in favor of gun control will race from their latest antiwar demonstration to rally for the American Indian Movement, a radical Indian organization that accomplished much of its mission through gunfire and threat of gunfire.

At that, the crowd joined in--this was one of the Free Americans' rallying cries--We are the future--a cheerful way of saying the shame of the U.S. past wasn't genocide or terror but the fact that it hadn't completely worked out yet. It was nothing I hadn't heard before, but it was rattling. It was the ubiquity or it was the persistence. It was the way the Free Americans and their claims on being the only way Americans transcended facts and time and progress, the way they always seemed to be around the corner, the way, however lacking in general insight they might be, they could somehow hear the ticking clock of the question, the Do they know I'm human yet? the way they took delight in saying no, the way they took for granted that it would always be their question to answer.

During this pep rally, the cheerleaders would call two members of each class, one boy, one girl, to come down and take part in some embarrassing game--a relay race, or water balloon toss, or singing competition--all in the name of school spirit. Invariably, I was the seventh-grade boy called down. I suspected that this is because the head cheerleader was Rob Cantrell's girlfriend. No misery I feel as an adult can match what I felt as I carefully stepped my way between the kids down the bleachers to the floor. The high school kids called my name, again and again, in falsetto, "Ves! Vessy!" and made kissing noises. Then I tried to run like a boy in the relay race, or sing whatever stupid song I was forced to sing in a voice quiet and masculine. [...] The next year the torture continued, but in a different way. It was less creative, a simple "Fag," as I passed the boys in the hall. What could they do? I didn't give them material anymore. I had swallowed my voice, and my walk was utterly nondescript.

the Wilmington coup of 1898 was even mentioned— If the Wilmington massacre of 1898 was even mentioned— (how would the massacred name it?) If the Campaign for White Supremacy leading up to the 1898 elections was even mentioned in the junior-year class on the history of North Carolina, the events were described as another eruption of Negro dissatisfaction which, once expressed, quieted. But in the story of the campaign (for white supremacy), the Negro had become unruly, needed instead to be ruled once more out, “Negro rule” ousted into the swampy fantastic as fear, as specter, as a promise. The phantasm of Negro rule was what the high school textbook never acknowledged had rallied the Wilmington race (war) of 1898, the riot planned and instigated, orderly disorder, the wrong the Redeemers sought to riot up, right justifying anything, even murder, the declaration to “choke the Cape Fear River with the carcasses” of whatever the Negro populating their fantasies was—threatening and promising domination, threatening revenge, promising a North Carolina governed by the many not the few. A thousand Black rapists (each vote a thousand more) haunted the campaign the Redeemers rallied to wage. They claimed the fight to protect their honor. For, if this time they didn’t prevail, who could imagine what they would be subject to?

In rallies like those in Johnson’s Ohio tour, friends, neighbors, colleagues and family members who do not conform to the ideology are gradually dehumanized. They are tainted with the despised characteristics inherent in the godless. This attack is waged in highly abstract terms, to negate the reality of concrete, specific and unique human characteristics, to deny the possibility of goodness in those who do not conform. Some human beings, the message goes, are no longer human beings. They are types. This new, exclusive community fosters rigidity, conformity and intolerance. In this new binary world segments of the human race are disqualified from moral and ethical consideration. And because fundamentalist followers live in a binary universe, they are incapable of seeing others as anything more than inverted reflections of themselves. If they seek to destroy nonbelievers to create a Christian America, then nonbelievers must be seeking to destroy them. This belief system negates the possibility of the ethical life. It fails to grasp that goodness must be sought outside the self and that the best defense against evil is to seek it within. When people come to believe that they are immune from evil, that there is no resemblance between themselves and those they define as the enemy, they will inevitably grow to embody the evil they claim to fight. It is only by grasping our own capacity for evil, our own darkness, that we hold our own capacity for evil at bay. When evil is purely external, then moral purification always entails the eradication of others.

There are powerful demographic and economic reasons why many people think that the state will continue to grow. Entitlements grow as populations age. Governments dominate areas of the economy, like health and education, that are resistant to productivity improvements. But the other reason for the state’s sprawl has been political. Both the Left and the Right have indulged its appetites, the former singing the praises of hospitals and schools, the latter serenading prisons, armies, and police forces, and both creating regulations like confetti. The call that “something must be done,” i.e., that yet another rule or department must be created, comes as often from Fox News or the Daily Mail as it does from the BBC or the New York Times. For all the worries about “benefit scroungers” and “welfare queens,” most state spending is sucked up by the middle classes, many of them conservatives. Voters have always voted for more services; some people just resent having to pay for them more than others. The apocryphal sign at a Tea Party rally warning “big government” to “keep its hands off my Medicare” sums up many Americans’ hypocrisy about the state.

got my sweaty bollocks stuck to it. You grew up in Dublin in the seventies and eighties. It was as white as white could be. Sure, we’ve diversified now, but back then, if it snowed we couldn’t feckin’ find each other. There would have been more racially diverse KKK rallies. So what? Black people stole your opportunities, did they? I can think of only two who were in Dublin at that time. Out of curiosity, did you think you would have been the pearl at the centre of Ireland’s most successful international football team, but Paul McGrath took your place? Or do you reckon you were next in line to be the lead singer and bass player in Thin Lizzy but Phil Lynott swooped in and took it in some, I dunno, affirmative-action thing? Exactly how are the – how did you put it? Oh, yeah – ‘mongrel races’ responsible for you ending up being the useless waste of toilet roll you’ve become? I’d love to hear it.” Bunny

To Eliot Beneath the skin of every colleen, There's a snail. It shrinks looking at another rally of candles, Squeezes too feeling lips of her man, Smeared with different glosses. She screams at times, You raise the volume of your sound system. Ah!silence is peaceful, Only she knows vacant silences draw the curtain. Upon her stage, No great crime or chivalry is performed, As they are patent of the first race. It's like putting out some lamps, There's no word in dictionary Namely hollow women.

Boehner had apparently emphasized how “angry” I was during our discussions—a useful fiction that I’d told my team not to dispute in the interest of keeping the deal on track. For his members, there was no greater selling point. In fact, more and more, I’d noticed how the mood we’d first witnessed in the fading days of Sarah Palin’s campaign rallies and on through the Tea Party summer had migrated from the fringe of GOP politics to the center—an emotional, almost visceral, reaction to my presidency, distinct from any differences in policy or ideology. It was as if my very presence in the White House had triggered a deep-seated panic, a sense that the natural order had been disrupted. Which is exactly what Donald Trump understood when he started peddling assertions that I had not been born in the United States and was thus an illegitimate president. For millions of Americans spooked by a Black man in the White House, he promised an elixir for their racial anxiety. The suggestion that I hadn’t been born in the United States wasn’t new. At least one conservative crank had pushed the theory as far back as my Senate race in Illinois. During the primary campaign for president, some disgruntled Hillary supporters had recirculated the claim, and while her campaign strongly disavowed it, conservative bloggers and talk radio personalities had picked it up, setting off feverish email chains among right-wing activists. By the time the Tea Party seized on it during my first year in office, the tale had blossomed into a full-blown conspiracy theory: I hadn’t just been born in Kenya, the story went, but I was also a secret Muslim socialist, a Manchurian candidate who’d been groomed from childhood—and planted in the United States using falsified documents—to infiltrate the highest reaches of the American government.

What are the “proud and lofty” things of contemporary cultures? To what do nations and peoples point in showing off their “honor” and “glory”? It would be interesting, for example, to count how many times those very words – “honor” and “glory” and their variants and equivalents – are used in our own day at national festivals and political rallies. The variants are seemingly endless. “National honor.” “Our honor is at stake.” “We are gathered today to honor those who...” “Our glorious heritage.” “Our glorious flag.” “What a glorious nation we live in!” People boast about the nations of which they are citizens. They also boast about ethnic identities, religious affiliations, race, gender, and clan. They point in pride to natural wonders they claim as their own possessions – “This land was made for you and me.” They show off their military might, their economic clout, their material abundance. The Lord of hosts has a day against all of these things: against nations who brag about being “Number One,” against racist pride, against the idealizing of “human potential,” against our self-actualization manifestos, against our reliance on missiles and bombers, against art and technology, against philosophy textbooks and country music records, against Russian vodka and South African diamonds, against trade centers and computer banks, against throne-rooms and presidential memorabilia. In short, God will stand in judgment of all idolatrous and prideful attachments to military, technological, commercial, and cultural might. He will destroy all of those rebellious projects that glorify oppression, exploitation, and the accumulation of possessions. It is in such projects that we can discern today our own ships of Tarshish and cedars from Lebanon.

feel I have to comment on the comic relief of these flabby old men who fashion themselves the master race. They may not be fine physical specimens, but they’re not fine intellectual specimens either. Nor were they able to rally a good counter rally. But I’m sure your mommies thought you were handsome little boys.

In the election of Donald Trump, voters’ opinions on race mattered more than any other factor. It wasn’t economic anxiety that led some white voters to the Trump tent. Let’s let that lie finally die. It was a feeling of racial resentment toward people of color—a sentiment that Trump vocally shared with them—that prompted these voters to rally around him.

Garvey explained to his audiences that Europe was teetering at the edge of economic bankruptcy. In America bread riots and mob violence were imminent as whites prepared to throw blacks into “economic starvation.” Four hundred million black Africans, he told his Harlem listeners, were now organizing to reclaim their heritage. “The fall will come,” Garvey announced at a rally in 1919, “a fall that will cause the universal wreck of the civilization we see.” A mighty apocalyptic struggle was about to break out “between black and white on the African battle plains.”61 Garvey lingered lovingly over the vision of a global race war, of black against white and white against yellow—although he held out the possibility that blacks might help whites out against the resurgent Asian empires of Japan and China in exchange for political freedom. However, the destruction of white civilization would provide blacks with the tools they needed—science, technology, and weapons of war—to create their own empires. A mighty African nation would emerge from his vast and bloody Armageddon, in which “the Negro must be united in one Grand Racial Hierarchy.”62

The Civil Rights Movement meant that “the days of respectable racism were over.”18 And so in his bid for the presidency, Wallace mastered the use of race-neutral language to explain what was at stake for disgruntled working-class whites, particularly those whose neighborhoods butted right up against black enclaves. To the thousands, sometimes tens of thousands, who came to his campaign rallies in Detroit, Boston, San Francisco, New York, Chicago, and San Diego, he played on the ever-present fear that blacks were breaking out of crime-filled ghettos and moving “into our streets, our schools, our neighborhoods,” signaling in unmistakable but still-unspoken code that “a nigger’s trying to get your job, trying to move into your neighborhood.”19 For working-class whites whose hold on some semblance of the American dream was becoming increasingly tenuous as the economy buckled under pressure from financing both the Great Society and the Vietnam War (on a tax cut), this was naturally upsetting.20 Black gains, it was assumed, could come only at the expense of whites.

Nineteen sixty-five was a violent, landmark year for the civil rights movement. Black protesters attempted to march from Selma to Montgomery twice, only to be viciously beaten back by Alabaman police before succeeding the third time. Lyndon Johnson finally passed the Voting Rights Act that prohibited discriminatory practices in voting. Malcolm X was assassinated as he was giving a speech at a rally in Manhattan’s Audubon Ballroom. And in August, Watts erupted into a mass riot, after years of its citizens being frustrated by joblessness, housing discrimination, and police brutality. Race was the topmost concern of most Americans that year, the majority of whom felt threatened by African Americans demanding basic civil rights.

The lives of black people in America has always been filled with challenges and obstacles to overcome. Carrying tears of a broken family tree that when traced back stops at a person in a ledger listed by their first name only. Unlike any other race, the roadblocks black people have faced have been long and damaging to the mind and soul. The same way generational wealth creates access and elitism, generational poverty and pain creates hopelessness and closed doors. With over 400 years of being in this country called America, most of our time has been spent living the American Nightmare while others have been dreaming. The 2nd, 3rd, and 4th class citizen status are a slap in the face. Just like the go back to Africa chants, but through it all we have survived and stood tall. We may bend at times, but never have we been broken. Our spirit of a great tomorrow has never wavered, but as we reflect on black treatment, stereotypes, police brutality, and inequality, we can no longer silently wait for tomorrow. Today is our rally call for real change. Through all the suppressing years of slavery and thereafter, black people have had a glimpse of what our greatness could be. Creating technology, innovations in medicine, and becoming superior in creativity and athleticism to name a few, we have shown the

FUNCTIONS OF WHITE FRAGILITY • Maintain white solidarity • Close off self-reflection • Trivialize the reality of racism • Silence the discussion • Make white people the victims • Hijack the conversation • Protect a limited worldview • Take race off the table • Protect white privilege • Focus on the messenger, not the message • Rally more resources to white people

Millions of people, hitherto confined to homes by a deadly pandemic and a halted economy, poured into the street, mostly young, mostly white, to assert that Black lives matter, and to demand police accountability and reform as well as racial justice and equality. A Pew Research Center report in late June 2020 found that 6 percent of American adults said1 they attended a protest or rally that focused on issues related to race or racial equality in the month preceding the survey.

When their father, the High King, learnt how that Eochaid had brought about his daughters’ dishonour and death, he rallied auxiliaries to his aid, and marched into Leinster, ravaging it as he went. The province and its king were saved only by Eochald’s humiliated submission, and his binding the province to pay to the High King at Tara, every alternate year for an Indefinite period, the tremendous tribute which came to be known as the Boru or cow-tribute — five thousand cows, five thousand hogs, five thousand cloaks, five thousand vessels of brass and bronze, and five thousand ounces of silver. This crushing tribute was henceforth laid upon Leinster, by the High King of Tara from the time of Tuathal forward till the reign of Fionnachta, a period of five hundred years — but in most cases having to be lifted with steel hands. It caused more bloody history than did almost any other festering sore with which Ireland was ever afflicted. During these five centuries hardly a High King sat upon the throne of Tara, who did not have to carry the bloody sword into Leinster again and again, forcibly to hack his pound of flesh from off that province’s palpitating body. And only sometimes was the fight fought between Meath and Leinster alone. Often, through alliances, mutual sympathies, antagonisms, hopes, or dangers, half of Ireland, and sometimes all of Ireland was embroiled. So, together with much that was good Tuathal left to his country a bloody legacy.[15]

As I prepared to publish this book, a white supremacist rally in Charlottesville, Virginia took place. One woman, Heather Heyer, was killed protesting the hate spewed by the organizers of the rally, while several more were injured. Writing about a family dealing with its ancestors’ involvement with the KKK was at times uncomfortable. I was very concerned with getting the tone right for all readers, and I hope I’ve done so. One thing I do not worry about getting right is condemning hate speech and the very existence of white supremacist groups. We absolutely must do this—as a nation, as communities, as members of the human race. Hate is hate and I can’t ever fathom why anyone would choose that when love feels so much better and takes far less effort.

Race instinct, sense of nationality, enmity, and hatred, these are divisive forces between peoples. This is an astonishing punishment and a terrible judgment, and cannot be undone by any cosmopolitanism or leagues of peace, by any 'universal' language, nor by any world-state or international culture. If ever there is to be unity among mankind again it will not be achieved by any external, mechanical rallying around some tower of Babel or other, but by a development from within, a gathering under one and the same Head (Eph 1:10), by the peacemaking creation of all peoples into a new man (Eph 2:15), by regeneration and renewal through the Holy Spirit (Acts 2:15), and by the walking of all people in one and the same light (REv 21:24) The unity of mankind which can only be restored by an internal operation, beginning within and working out, is, therefore, a unity which in the internal operation of that first confusion of tongues was basically disturbed. The spurious unity was radically upset in order that room might be made for the true unity. The world-state was shattered in order that the Kingdom of God would come into existence on earth.

It is a the belief of many brooding minds that almost as great as the direct guilt of the German war lords was the guilt of the whole political society of Europe, whose secret diplomacy (unrevealed to the peoples) was based upon hatred and fear and rivalry, in play for imperial power and the world's markets, as common folk play dominoes for penny points, and risking the lives of common folk in a gamble for enormous stakes of territory, imperial prestige, the personal vanity of politicians, the vast private gain of trusts and profiteers. To keep the living counters quiet, to make them jump into the pool of their own free will at the word "Go," the statesmen, diplomats, trusts, and profiteers debauch the name of patriotism, raise the watchword of liberty, and play upon the ignorance of the mob easily, skillfully, by inciting them to race hatred, by inflaming the brute-passion in them, and by concocting a terrible mixture of false idealism and self-interest, so that simple minds quick to respond to sentiment, as well as those quick to hear the call of the beast, rally shoulder to shoulder and march to the battlegrounds under the spell of that potion.

The attention of civil rights advocates has been largely devoted to other issues, such as affirmative action. During the past twenty years, virtually every progressive, national civil rights organization in the country has mobilized and rallied in defense of affirmative action. The struggle to preserve affirmative action in higher education, and thus maintain diversity I the nation's most elite colleges and universities, has consumed much of the attention and resources of the civil rights community and dominated racial justice discourse I the mainstream media, leading the general public to believe that affirmative action is the main battleground in U.S. race relations--even as our prisons fill with black and brown men.

The story is alternately hopeful and discouraging. Parish boundaries in the urban North served to foster communities of the sort admired by contemporary intellectuals at one historical moment, but proved unable to separate “community” from racial mythology at another. Parochial institutions strengthened individuals while occasionally becoming rallying points for bigotry. The extant literature on religion and race sidesteps this complexity.

It was as if the passions of the Civil War had been resurrected and had merged with a resurgent Nazism which the forefathers of the young Americans at the rally had fought to vanquish back in the middle of the previous century.

It was the German powerhouse Deutsche Bank AG, not my fictitious RhineBank, that financed the construction of the extermination camp at Auschwitz and the nearby factory that manufactured Zyklon B pellets. And it was Deutsche Bank that earned millions of Nazi reichsmarks through the Aryanization of Jewish-owned businesses. Deutsche Bank also incurred massive multibillion-dollar fines for helping rogue nations such as Iran and Syria evade US economic sanctions; for manipulating the London interbank lending rate; for selling toxic mortgage-backed securities to unwitting investors; and for laundering untold billions’ worth of tainted Russian assets through its so-called Russian Laundromat. In 2007 and 2008, Deutsche Bank extended an unsecured $1 billion line of credit to VTB Bank, a Kremlin-controlled lender that financed the Russian intelligence services and granted cover jobs to Russian intelligence officers operating abroad. Which meant that Germany’s biggest lender, knowingly or unknowingly, was a silent partner in Vladimir Putin’s war against the West and liberal democracy. Increasingly, that war is being waged by Putin’s wealthy cronies and by privately owned companies like the Wagner Group and the Internet Research Agency, the St. Petersburg troll factory that allegedly meddled in the 2016 US presidential election. The IRA was one of three Russian companies named in a sprawling indictment handed down by the Justice Department in February 2018 that detailed the scope and sophistication of the Russian interference. According to special counsel Robert S. Mueller III, the Russian cyber operatives stole the identities of American citizens, posed as political and religious activists on social media, and used divisive issues such as race and immigration to inflame an already divided electorate—all in support of their preferred candidate, the reality television star and real estate developer Donald Trump. Russian operatives even traveled to the United States to gather intelligence. They focused their efforts on key battleground states and, remarkably, covertly coordinated with members of the Trump campaign in August 2016 to organize rallies in Florida. The Russian interference also included a hack of the Democratic National Committee that resulted in a politically devastating leak of thousands of emails that threw the Democratic convention in Philadelphia into turmoil. In his final report, released in redacted form in April 2019, Robert Mueller said that Moscow’s efforts were part of a “sweeping and systematic” campaign to assist Donald Trump and weaken his Democratic rival, Hillary Clinton. Mueller was unable to establish a chargeable criminal conspiracy between the Trump campaign and the Russian government, though the report noted that key witnesses used encrypted communications, engaged in obstructive behavior, gave false or misleading testimony, or chose not to testify at all. Perhaps most damning was the special counsel’s conclusion that the Trump campaign “expected it would benefit electorally from the information stolen and released through Russian efforts.

Race and religion have been deliberately conflated. All the intolerant have to do is say that it’s racist, or politically incorrect, or antisemitic, to challenge them, and the cowed liberals immediately all fall into line like the craven little poodles they are. The one thing the fascists can bank on is that if they play the race card, or any other minority card, they gain instant and total immunity. All the useful idiots of liberalism will rally around them and support them. But all intelligent Westerners should see through the scam. Islam is not, and never will be, a race. It has nothing to do with race. It’s a totalitarian system trying to take over the world, and everyone has the right and indeed duty to oppose it.

The crowds of Greens and Blues at the Hippodrome—the chariot racing arena—began to shout, rallying together

Few could dispute Esther Ross’s claim that the Arizona was a cutting-edge weapon of its day. The behemoth was built to project American power and counter any aggressor on the high seas. Battleships made completely of steel were themselves relatively new. America’s earliest were the Texas and the Maine, commissioned within a month of each other in 1895. Barely over three hundred feet in length and displacing only sixty-seven hundred tons, they in retrospect have been termed coastal defense battleships or, in the case of the Maine, a mere armored cruiser. The Maine blew up under mysterious circumstances in Havana Harbor, Cuba, in February 1898, and its sinking became a rallying cry during the subsequent Spanish-American War. Short-lived though the war was, it underscored the importance of a battleship Navy. In one storied episode, the two-year-old battleship Oregon raced from the Pacific coast of California all the way around Cape Horn and into the Atlantic to take part in the Battle of Santiago off Cuba. It was a bold display of sea power, but the roundabout nature of the voyage set thirty-nine-year-old Assistant Secretary of the Navy Theodore Roosevelt to thinking about the need for a canal across the Isthmus of Panama. By 1900, the United States Navy floated five battleships and had seven more under construction. Beginning with the Indiana (BB-1), commissioned at the end of 1895, they were each given the designation “BB” for battleship and a number, usually in chronological order from the date when their keels were laid down. Save for the anomaly of the Kearsarge (BB-5), all bore the names of states.

Bryce’s rasping voice overrode the sounds of the demons rallying again around her. “The firstlight I’ll generate by making the Drop will spread from this Gate to the others. It’ll light up everything, send those demons racing away. It’ll heal everything it touches. Everyone it touches. And I—” She took a deep breath. “I am Starborn Fae, and I bear Luna’s Horn in my body. With the power of the firstlight I generate, I can shut the portals to Hel. I did it here—I can do it everywhere else. But I need a link—and the power from my Drop to do it.

Thus, while demonstrating that authoritarianism is indeed the principal determinant of intolerance of difference worldwide, I also provide definitive evidence regarding what it is not. It is not a desire to preserve the status quo whatever that may be. It does not preclude support for social change, so long as we are changing together in pursuit of common goals. And it is not preference for laissez-faire economics. It does not necessitate opposition to government interventions that might serve to enhance oneness and sameness. As I noted at the close of Chapter 4, apart from confusing theory and confounding evidence for half a century, these common misconceptions create needless skepticism and resistance among those (quite reasonably) reluctant to accept that distaste for change implies distaste for other races, or that commitment to economic freedom somehow suggests an interest in moral regulation and political repression. This confusion --- among both scholars and political elites --- has significant political and social implications. It can drive those who are merely averse to change into unnatural and unnecessary political alliances with the hateful and intolerant, when they could be rallied behind tolerance and respect for difference under the right conditions. These conditions would include authoritative reminders of how privileged are those ideals in one's national tradition; reassurances regarding established brakes on the pace of change, and the settled rules of the game to which all will adhere; and confidence in the leaders and institutions managing social conflict, and regulating the extent and rate of social change. I find compelling indications that status quo conservatives, if properly understood and marshaled, can be a liberal democracy's strongest bulwark against the dangers posed by intolerant social movements. Those by nature averse to change should find the "shining path" to the "glorious future" far more frightening than exciting, and can be expected to defend faithfully any established order --- including one of institutionalized respect for difference and protection of individual freedom --- against "authoritarian revolution." (p.326--327)

Then, however, he launched into a rallying cry that would echo down the centuries, speaking of “an urgent task which belongs to both you and God.” He continued: You must hasten to carry aid to your brethren dwelling in the East, who need your help for which they have often entreated. For the Turks, a Persian people, have attacked them . . . and have advanced as far into Roman territory as that part of the Mediterranean which is called the Arm of St. George [i.e., Constantinople]. They have seized more and more lands of the Christians, have already defeated them in seven times as many battles, killed or captured many people, have destroyed churches, and have devastated the kingdom of God. Wherefore with earnest prayer . . . God exhorts you as heralds of Christ to repeatedly urge men of all ranks whatsoever, knights as well as footsoldiers, rich and poor, to hasten to exterminate this vile race from our lands and to aid the Christian inhabitants in time . . . For all those going thither there will be remission of sins if they come to the end of this fettered life while either marching by land or crossing by sea, or in fighting the pagans. This I grant to all who go, through the power vested in me by God.

FUNCTIONS OF WHITE FRAGILITY Maintain white solidarity Close off self-reflection Trivialize the reality of racism Silence the discussion Make white people the victims Hijack the conversation Protect a limited worldview Take race off the table Protect white privilege Focus on the messenger, not the message Rally more resources to white people

Over one thousand people have left our church since I called out [the White supremacy rally in] Charlottesville and reminded our people “only Jesus is supreme.” And by the way, I’m bold and stubborn but very loving, gentle, and measured with my words. Yet we “beat people up over race,” “White people are second-class citizens,” and “it’s all Pastor talks about.” Never mind one would be hard-pressed to find a staff more committed to the exaltation of Jesus and His Word. Sigh. And then George Floyd and the Chauvin trial. . . . Still more loss, anger, and cost. It is idolatry and sinister and sick.

There are so many roots to the tree of anger that sometimes the branches shatter before they bear. Sitting in Nedicks the women rally before they March discussing the problematic girls they hire to make them free. An almost white counterman passes a waiting brother to serve them first and the ladies neither notice nor reject the slighter pleasures of their slavery. But I who am bound by my mirror as well as my bed see causes in colour as well as sex and sit here wondering which me will survive all these liberations.

of the Deep Southern oligarchy has been consistent for over four centuries: to control and maintain a one-party state with a colonial-style economy based on large-scale agriculture and the extraction of primary resources by a compliant, poorly educated, low-wage workforce with as few labor, workplace safety, health care, and environmental regulations as possible. On being compelled by force of arms to give up their slave workforce, Deep Southerners developed caste and sharecropper systems to meet their labor needs, as well as a system of poll taxes and literacy tests to keep former slaves and white rabble out of the political process. When these systems were challenged by African Americans and the federal government, they rallied poor whites in their nation, in Tidewater, and in Appalachia to their cause through fearmongering: The races would mix. Daughters would be defiled. Yankees would take away their guns and Bibles and convert their children to secular humanism, environmentalism, communism, and homosexuality. Their political hirelings discussed criminalizing abortion, protecting the flag from flag burners, stopping illegal immigration, and scaling back government spending when on the campaign trail; once in office, they focused on cutting taxes for the wealthy, funneling massive subsidies to the oligarchs’ agribusinesses and oil companies, eliminating labor and environmental regulations, creating “guest worker” programs to secure cheap farm labor from the developing world, and poaching manufacturing jobs from higher-wage unionized industries in Yankeedom, New Netherland, or the Midlands. It’s a strategy financial analyst Stephen Cummings has likened to “a high-technology version of the plantation economy of the Old South,” with the working and middle classes playing the role of sharecroppers.[1] For the oligarchs the greatest challenge has been getting Greater Appalachia into their coalition and keeping it there. Appalachia has relatively few African

On television and on the front pages of the major newspapers, Trump clearly seemed to be losing the election. Each new woman who came forward with charges of misbehavior became a focal point of coverage, coupled with Trump’s furious reaction, his ever darkening speeches, and the accompanying suggestion that they were dog whistles aimed at racists and anti-Semites. “Trump’s remarks,” one Washington Post story explained, summing up the media’s outlook, “were laced with the kind of global conspiracies and invective common in the writings of the alternative-right, white-nationalist activists who see him as their champion. Some critics also heard echoes of historical anti-Semitic slurs in Trump’s allegations that Clinton ‘meets in secret with international banks to plot the destruction of U.S. sovereignty’ and that media and financial elites were part of a soulless cabal.” This outlook, which Clinton’s campaign shared, gave little consideration to the possibility that voters might be angry at large banks, international organizations, and media and financial elites for reasons other than their basest prejudices. This was the axis on which Bannon’s nationalist politics hinged: the belief that, as Marine Le Pen put it, “the dividing line is [no longer] between left and right but globalists and patriots.” Even as he lashed out at his accusers and threatened to jail Clinton, Trump’s late-campaign speeches put his own stamp on this idea. As he told one rally: “There is no global anthem, no global currency, no certificate of global citizenship. From now on, it’s going to be ‘America first.’” Anyone steeped in Guénon’s Traditionalism would recognize the terrifying specter Trump conjured of marauding immigrants, Muslim terrorists, and the collapse of national sovereignty and identity as the descent of a Dark Age—the Kali Yuga. For the millions who were not familiar with it, Trump’s apocalyptic speeches came across as a particularly forceful expression of his conviction that he understood their deep dissatisfaction with the political status quo and could bring about a rapid renewal. Whether it was a result of Trump’s apocalyptic turn, disgust at the Clintons, or simply accuser fatigue—it was likely a combination of all three—the pattern of slippage in the wake of negative news was less pronounced in Trump’s internal surveys in mid-October. Overall, he still trailed. But the data were noisy. In some states (Indiana, New Hampshire, Arizona) his support eroded, but in others (Florida, Ohio, Michigan) it actually improved. When Trump held his own at the third and final debate on October 19, the numbers inched up further. The movement was clear enough that Nate Silver and other statistical mavens began to take note of it. “Is the Presidential Race Tightening?” he asked in the title of an October 26 article. Citing Trump’s rising favorability numbers among Republicans and red-state trend lines, he cautiously concluded that probably it was. By November 1, he had no doubt. “Yes, Donald Trump Has a Path to Victory” read the headline for his column that day, in which he

The first to rally were laboring-class Protestants in 1795, who sensed a creeping Catholic Emancipationism threatening their racial privileges – such as their preferential tenant status and the right to keep and bear arms.22 The surge of Protestant bigotry took organized form with the establishment of the Orange Order, following an armed clash between Protestant and Catholic tenants in County Armagh in September 1795. This event was immediately followed by a terror campaign which drove hundreds of Catholic families from their Ulster homes into stony Connaught.

The “Hands up, don’t shoot” tale has been dismantled to a point where even the left-leaning Washington Post added it to its annual list of shame, “The biggest Pinocchios of 2015”: “This phrase became a rallying cry for protests after the fatal shooting of a black 18-year-old by a white police officer, Darren Wilson. Witness accounts spread after the shooting that Michael Brown had his hands raised in surrender, mouthing the words “Don’t shoot” as his last words before being shot execution-style. Democratic lawmakers raised their hands in solidarity on the House floor. But various investigations concluded this did not happen — and that Wilson acted out of self-defense and was justified in killing Brown

Collaborate or perish” is perhaps the single most urgent rallying cry for our times. The ability to collaborate at extreme scales isn’t just a competitive advantage in business or in life anymore. Increasingly, it’s a survival imperative for the human race.

In February 1939, a Bund rally at Madison Square Garden in New York City drew 20,000 supporters. Marching to the beat of snare drums, men in Nazi uniforms carrying American flags and swastikas had paraded into the Garden where they were greeted by rally organizers. In front of a towering portrait of George Washington, a speaker exhorted the crowd to “protect ourselves . . . against the slimy conspirators and the parasite hand of Jewish Communism.” Meanwhile, a newsreel camera chronicled Nazi guards beating a lone man who dared to protest.

Whites may be surprised by the strength of black voter solidarity. Chris Bell, a white Democratic congressman from Texas, was redistricted into a largely black area and promptly crushed in the 2004 Democratic primary by the former head of the Houston chapter of the NAACP. He felt betrayed: He said he had spent his entire career “fighting for diversity, championing diversity,” and was dismayed that “many people do not want to look past the color of your skin.” This only demonstrated how little Mr. Bell understood blacks. As Bishop Paul Morton of the St. Stephen Full Gospel Baptist Church in New Orleans said of black voters, “I’ve talked to some people who say, ‘I don’t care how bad the black is, he’s better than any white.’” Many blacks also expect all blacks to vote the same way. Jesse Jackson criticized Alabama congressman Artur Davis for voting against Mr. Obama’s signature medical insurance legislation, saying, “You can’t vote against healthcare and call yourself a black man.” Racial consciousness explains why President Barack Obama drew support even from blacks who ordinarily vote Republican. No fewer than 87 percent of blacks who identified themselves as conservatives said they would vote for him. In the three states that track party registration by race—Florida, Louisiana, and North Carolina—blacks were dropping off the Republican rolls in record numbers and rallying to the Democrats. As one GOP black explained during the primaries, “Most black Republicans who support John McCain won’t tell you this, but if Barack Obama is the nominee for the Democratic ticket, they will go into the voting booth in November and vote for Obama.” “Among black conservatives, they tell me privately, it would be very hard to vote against him [Obama] in November,” said black conservative radio host Armstrong Williams. During the campaign, former San Francisco mayor Willie Brown said, “I think most white politicians do not understand that the race pride we [blacks] all have trumps everything else.

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.