Short Asian Quotes

He felt a little lost, after that experience. Lost as the girls on their knees. It was a never-ending story of young girls losing themselves, such that they were no longer humans with any souls or characters, but pretty girls with fat asses and nice tits.

Who you are goes far beyond what you look like. My hope is that Ray’s story will inspire all of you—white or Black, Asian or Native American, straight or gay, transgender or cisgender, blond or dark haired, tall or short, big feet or small—to do what you love. Inspire those around you to do what they love, too. It might just pay off. Alone, we are a solitary violin, a lonely flute, a trumpet singing in the dark. Together, we are a symphony.

As people we narrowly get by with our lives each day, energy from our soft, delicate actions appearing like cherry blossoms, only once, and once for a short while. Eventually petals fall to the ground.

To be Asian in (North) America is to keep a short running list of places where you know you will be given the gift of being seen as more than a visitor.

Imperialism, in other words, was destructive only when Europeans did it. When Asians did it, it was a cultural exchange programme.

The talk had turned to business, and in the few short hours she had learned more about Hong Kong techniques than through all the reading she had done. More and more it was clear that unless you were on the inside, real power and real riches would escape you.

Next to the tree was a short, broad-shouldered Asian man in overalls and a straw hat, leaning on a spade. His face was weathered, and in a halting English difficult to follow, he told Alma that this moment was beautiful, but that it would last only a few days before the blooms fell like rain to the ground; much better was the memory of the cherry tree in bloom, because that would last all year, until the following spring.

Whether someone is short or tall or originally from Canada or gay or Asian or born to rich parents or redheaded or whatever—that’s not something they chose or cultivated in themselves, and it’s not something they work for. What makes someone good and valuable is not these traits. It’s the choices they make and the things they do.

I have been all things, black and white ,short and tall, rich and poor, orphaned, homeless, ostracized, Gay, Asian, Jewish , Moslem, ridiculed and ridiculous ,laughed at, admired, worshipped, burnt at the stake, murdered and a murderer, sick and healthy, right and wrong and the list goes on and on...Accessing all that in our cellular memory how can one feel anything but love for all, since we are one and all!

Why is it then that Westerners rely so much more heavily on personality traits in explaining behavior? The answer seems to be that Easterners are more likely to notice important situational factors and to realize that they play a role in producing behavior. As a consequence, East Asians are less susceptible to what social psychologist Lee Ross labeled the “Fundamental Attribution Error” (or FAE for short).

Some of the more successful Neanderthal genes have become especially widespread, such as those affecting immunity. Some Europeans and many South Asians, for example, inherited a gene that causes a much stronger immune reaction to a COVID-19 virus infection. Carriers of the Neanderthal gene are three times more likely to die from this newly emerged virus.

Before long our entire table was covered in food: an earthenware ramekin of pearly-pink prawns bathed in garlic butter; translucent, paper-thin slices of cured ham fanned out on the plate; tortilla espanola with nuggets of potato and sweet onion; candy-stripe beets studded with goat cheese and almond slivers; slow-cooked short ribs almost silky in their tenderness; thick chorizo stew.

Our enemies had a tendency to take one look at Charlotte, with her short, slim figure and her pretty, delicate Asian features, and assume she was weak. A low level threat. Ten seconds later, the look of surprise on his face as he lay on his back, winded, eyes rolled up and watching her support Kate towards the stairs, said he'd possibly learnt his lesson. Never judge a book by it's cover.

The girls you loved as a boy, the women you loved as a man, each one different from the others, some round and some lean, some short and some tall, some bookish and some athletic, some moody and some outgoing, some white and some black and some Asian, nothing on the surface ever mattered to you, it was all about the inner light you would detect in her, the spark of singularity, the blaze of revealed selfhood, and that light would make her beautiful to you, even if others were blind to the beauty you saw, and then you would burn to be with her, to be near her, for feminine beauty is something you have never been able to resist.

The PBA was a symptom of the Philippines' basketball obsession, not the cause. I was thrilled to be witnessing the professional game from inside Alaska's locker room, but that wasn't what brought me to Manila in the first place. I was inspired by the idea that a Southeast Asian nation populated by five-foot-five men and mostly forgotten by America except for its political corruption, widespread prostitution, and violent Muslim separatist movement could be devoted to hoops with a passion unequaled by any other country. It was a nationwide tale of unrequited love. Forty million short men obsessed with basketball--they might as well have been a nation of blind art historians.

To the untrained eye, the Wall Street people who rode from the Connecticut suburbs to Grand Central were an undifferentiated mass, but within that mass Danny noted many small and important distinctions. If they were on their BlackBerrys, they were probably hedge fund guys, checking their profits and losses in the Asian markets. If they slept on the train they were probably sell-side people—brokers, who had no skin in the game. Anyone carrying a briefcase or a bag was probably not employed on the sell side, as the only reason you’d carry a bag was to haul around brokerage research, and the brokers didn’t read their own reports—at least not in their spare time. Anyone carrying a copy of the New York Times was probably a lawyer or a back-office person or someone who worked in the financial markets without actually being in the markets. Their clothes told you a lot, too. The guys who ran money dressed as if they were going to a Yankees game. Their financial performance was supposed to be all that mattered about them, and so it caused suspicion if they dressed too well. If you saw a buy-side guy in a suit, it usually meant that he was in trouble, or scheduled to meet with someone who had given him money, or both. Beyond that, it was hard to tell much about a buy-side person from what he was wearing. The sell side, on the other hand, might as well have been wearing their business cards: The guy in the blazer and khakis was a broker at a second-tier firm; the guy in the three-thousand-dollar suit and the hair just so was an investment banker at J.P. Morgan or someplace like that. Danny could guess where people worked by where they sat on the train. The Goldman Sachs, Deutsche Bank, and Merrill Lynch people, who were headed downtown, edged to the front—though when Danny thought about it, few Goldman people actually rode the train anymore. They all had private cars. Hedge fund guys such as himself worked uptown and so exited Grand Central to the north, where taxis appeared haphazardly and out of nowhere to meet them, like farm trout rising to corn kernels. The Lehman and Bear Stearns people used to head for the same exit as he did, but they were done. One reason why, on September 18, 2008, there weren’t nearly as many people on the northeast corner of Forty-seventh Street and Madison Avenue at 6:40 in the morning as there had been on September 18, 2007.

The judgment, handed down by Judge Ian Chin of the Sarawak High Court, demonstrated astonishing independence from the Malaysian government. Chin knew the price of that independence. After a much-maligned judgment against a politician belonging to the ruling Barisan National government in 1998, he had been verbally threatened by Prime Minister Mahathir Mohamad, and then enrolled in a five-day boot camp with other judges for “re-educational” purposes. While there, the primacy of the government’s interests was hammered into the judicial civil servants.3 Crushing the independence of the courts was done systematically under Mahathir. In 1988, the autocratic Premier had arbitrarily dismissed the country’s top judge, Lord President Salleh Abas, thereby keeping the remaining judges on a short lead.4 Even today, in 2014, Malaysia’s judges still have difficulty ruling independently when government interests are at stake.

Just as famous, if not more so, is the ancient Asian sage Sun Tsu, author of The Art of War. Sun Tsu is a much easier and quicker read than Clausewitz, full of short pieces of advice, from the tactical to the strategic, that have been quoted and applied far beyond the military, often in the world of business. The adage most frequently attributed to Sun Tsu—“know your enemy if you wish to win”—is actually a misquotation. It is indeed good to know your enemy if you wish to win, but Sun Tsu’s recipe for ultimate victory begins with knowing yourself—why you are going to war, what you are fighting for. You may have studied the culture and ways of your foe for years and be intimately familiar with his thinking, but first you must be able to answer the questions, What do I represent? What am I prepared to risk blood and treasure for, and why exactly am I going to war? If you cannot answer these questions, then you should not be going to war at all.

He walked to the exit, skirting the pools of vapor light purely out of habit, but he saw that the last lamp was unavoidable, because it was set directly above the exit gate. So he saved himself a further perimeter diversion by walking through the next-to-last pool of light, too. At which point a woman stepped out of the shadows. She came toward him with a distinctive burst of energy, two fast paces, eager, like she was pleased to see him. Her body language was all about relief. Then it wasn’t. Then it was all about disappointment. She stopped dead, and she said, “Oh.” She was Asian. But not petite. Five-nine, maybe, or even five-ten. And built to match. Not a bone in sight. No kind of a willowy waif. She was about forty, Reacher guessed, with black hair worn long, jeans and a T-shirt under a short cotton coat. She had lace-up shoes on her feet. He said, “Good evening, ma’am.” She was looking past his shoulder. He said, “I’m the only passenger.

If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class.

Porridge is our soup, our grits, our sustenance, so it's pretty much the go-to for breakfast. For the first time, I ate with a bunch of other Taiwanese-Chinese kids my age who knew what the hell they were doing. Even at Chinese school, there were always kids that brought hamburgers, shunned chopsticks, or didn't get down with the funky shit. They were like faux-bootleg-Canal Street Chinamen. That was one of the things that really annoyed me about growing up Chinese in the States. Even if you wanted to roll with Chinese/Taiwanese kids, there were barely any around and the ones that were around had lost their culture and identity. They barely spoke Chinese, resented Chinese food, and if we got picked on by white people on the basketball court, everyone just looked out for themselves. It wasn't that I wanted people to carry around little red books to affirm their "Chinese-ness," but I just wanted to know there were other people that wanted this community to live on in America. There was on kid who wouldn't eat the thousand-year-old eggs at breakfast and all the other kids started roasting him. "If you don't get down with the nasty shit, you're not Chinese!" I was down with the mob, but something left me unsettled. One thing ABCs love to do is compete on "Chinese-ness," i.e., who will eat the most chicken feet, pig intestines, and have the highest SAT scores. I scored high in chick feet, sneaker game, and pirated good, but relatively low on the SAT. I had made National Guild Honorable Mention for piano when I was around twelve and promptly quit. My parents had me play tennis and take karate, but ironically, I quit tennis two tournaments short of being ranked in the state of Florida and left karate after getting my brown belt. The family never understood it, but I knew what I was doing. I didn't want to play their stupid Asian Olympics, but I wanted to prove to myself that if I did want to be the stereotypical Chinaman they wanted, I could. (189) I had become so obsessed with not being a stereotype that half of who I was had gone dormant. But it was also a positive. Instead of following the path most Asian kids do, I struck out on my own. There's nature, there's nurture, and as Harry Potter teaches us, there's who YOU want to be. (198) Everyone was in-between. The relief of the airport and the opportunity to reflect on my trip helped me realize that I didn't want to blame anyone anymore, Not my parents, not white people, not America. Did I still think there was a lot wrong with the aforementioned? Hell, yeah, but unless I was going to do something about it, I couldn't say shit. So I drank my Apple Sidra and shut the fuck up. (199)

Even if the press were dying to report on the Hmong gang-rape spree, the police won’t tell them about it. A year before the Hmong gang rape that reminded the Times of a rape in Glen Ridge, New Jersey, the police in St. Paul issued a warning about gang rapists using telephone chat lines to lure girls out of their homes. Although the warning was issued only in Hmong, St. Paul’s police department refused to confirm to the St. Paul Pioneer Press that the suspects were Hmong, finally coughing up only the information that they were “Asian.”20 And the gang rapes continue. The Star Tribune counted nearly one hundred Hmong males charged with rape or forced prostitution from 2000 to June 30, 2005. More than 80 percent of the victims were fifteen or younger. A quarter of their victims were not Hmong.21 The police say many more Hmong rapists have gone unpunished—they have no idea how many—because Hmong refuse to report rape. Reporters aren’t inclined to push the issue. The only rapes that interest the media are apocryphal gang rapes committed by white men. Was America short on Hmong? These backward hill people began pouring into the United States in the seventies as a reward for their help during the ill-fated Vietnam War. That war ended forty years ago! But the United States is still taking in thousands of Hmong “refugees” every year, so taxpayers can spend millions of dollars on English-language and cultural-assimilation classes, public housing, food stamps, healthcare, prosecutors, and prisons to accommodate all the child rapists.22 By now, there are an estimated 273,000 Hmong in the United States.23 Canada only has about eight hundred.24 Did America lose a bet? In the last few decades, America has taken in more Hmong than Czechs, Danes, French, Luxembourgers, New Zealanders, Norwegians, or Swiss. We have no room for them. We needed to make room for a culture where child rape is the norm.25 A foreign gang-rape culture that blames twelve-year-old girls for their own rapes may not be a good fit with American culture, especially now that political correctness prevents us from criticizing any “minority” group. At least when white males commit a gang rape the media never shut up about it. The Glen Ridge gang rape occurred more than a quarter century ago, and the Times still thinks the case hasn’t been adequately covered.

from Mad for It, a short story in the Asian Erotica anthology: And I didn’t leave California with my pockets full of gold. About 20k in the bank and an old Taylor guitar on my back. I chew on dowry for a week or two, but she doesn’t like delays. I came to Thailand because I can live in a bungalow near the beach, swim every day and eat mango, coconut and banana. Drink red wine. She locks herself in my bedroom and talks on her cellphone for hours. Comes out in a denim mini-skirt and heels and leaves me alone until midnight. I’m licking paint off the walls. She gets distant. Starts the going out thing a few times a week. I try to follow her once, but get lost in the mountains. I’m on a steep, dark incline. No streetlights. Weird sounds from the forest. A cool and ominous wind shakes the trees. I’m the only man on the planet. On the way down, I crash into a guard rail. Call her for help, but she doesn’t answer. I know she’s fucking around. But it feels like a way out. I didn’t come to Thailand to be a wingman.

Bears. We come in all shapes and varieties. Besides your “typical” bear (a hairy, stocky to heavyset man), there are chubs (heavyset men who aren’t necessarily hairy), cubs (young bears or bears who are very young at heart), daddy bears (older guys, sometimes looking for a “daddy/son” relationship with a younger guy or cub—definitely not talking pederasty here), leather bears (bears who like to wear leather), muscle bears (can be very muscular, but they tend not to worry about abs in favor of some nice padding), polar bears (bears whose hair has gone gray/white), panda bears (bears of Asian descent), black bears (bears of African descent), pocket bears (short bears), Ewoks (very short bears), ginger bears (redheaded bears), and grizzly bears (usually much shaggier and taller and sometimes dominant). And then there are otters (hairy guys who are slim)!

Bakushan had only been open for a couple of months, but expectations were already sky-high. Still, few people had mentioned the food. Instead, everyone was writing about the up-and-coming chef, Pascal Fox. According to nearly every article, he'd dropped out of college and worked at top French restaurants around the world. Then, at twenty-five and on every "30 under 30" list in existence, he had received an offer to take over L'Escalier, a cathedral-ceilinged white-tablecloth institution in Midtown. But just as New York was ready to inaugurate him into a realm of Immortal Chefs synonymous with a certain level of luxurious precision, Pascal had said he would open a place on his own. He didn't have a location or a concept- or so he'd said in his interviews- just a conviction that he didn't want to fall into the trap of being yet another French chef at another fancy restaurant. So there we were, in front of his brand-new place. It was hard to label it. I had read neo-modernist and Asian-American eclectic. The food was hard to pin down, but the inside was just cool, at least from my sidewalk vantage point. It was 5:45 and already there was a forty-five-minute wait for a spot at one of the communal, no-reservation tables. I looked at the crowd while we waited and saw a couple of girls dressed in tight, short dresses. One of them held a food magazine with Pascal Fox's face on the cover against a blurred kitchen background. I stole a peek at the photo. His eyes were a deep black-brown with a streak of gold. His hair was charmingly messed up, longish bits going every which way, casting shadows on his sculpted cheekbones. That was the other thing. Pascal was exceedingly good-looking. I hadn't paid attention to the hype around his looks, but seeing these girls swoon over his photo made his handsomeness hard to ignore. And... the pictures. I'm only human.

A lone Japanese man stood on the sidewalk a short distance away. Sleek, self-possessed, dressed in gray. Emma’s lover. Moon’s prime suspect. The man who had once been Dr. Toshi Okada—maimed, supposedly dead, come back alive for revenge.

To cut a long story short, thus far the contribution of logical philosophy to metaphysics has been entirely negative. The verdict seems to be that, under logical scrutiny, the entire body of metaphysical doctrine consists either of tautology or nonsense. But this amounts to a total “debunking” of metaphysics only as it has been understood in the West—as consisting of meaningful statements conveying information about “transcendental objects.” Asian philosophy has never been of the serious opinion that metaphysical statements convey information of a positive character. Their function is not to denote “Reality” as an object of knowledge, but to “cure” a psychological process by which man frustrates and tortures himself with all kinds of unreal problems. To the Asian mind, “Reality” cannot be expressed; it can only be known intuitively by getting rid of unreality, of contradictory and absurd ways of thinking and feeling. The

The Director’s Chair is with Francis Ford Coppola (The Godfather, Apocalypse Now, etc.), and Robert refers later to this quote from Francis: “Failure is not necessarily durable. Remember that the things that they fire you for when you are young are the same things that they give lifetime achievement awards for when you’re old.” ROBERT: “Even if I didn’t sell Mariachi, I would have learned so much by doing that project. That was the idea—I’m there to learn. I’m not there to win; I’m there to learn, because then I’ll win, eventually. . . . “You’ve got to be able to look at your failures and know that there’s a key to success in every failure. If you look through the ashes long enough, you’ll find something. I’ll give you one. Quentin [Tarantino] asked me, ‘Do you want to do one of these short films called Four Rooms [where each director can create the film of their choosing, but it has to be limited to a single hotel room, and include New Year’s Eve and a bellhop]?’ and my hand went up right away, instinctively. . . . “The movie bombed. In the ashes of that failure, I can find at least two keys of success. On the set when I was doing it, I had cast Antonio Banderas as the dad and had this cool little Mexican as his son. They looked really close together. Then I found the best actress I could find, this little half-Asian girl. She was amazing. I needed an Asian mom. I really wanted them to look like a family. It’s New Year’s Eve, because [it] was dictated by the script, so they’re all dressed in tuxedos. I was looking at Antonio and his Asian wife and thinking, ‘Wow, they look like this really cool, international spy couple. What if they were spies, and these two little kids, who can barely tie their shoes, didn’t know they were spies?’ I thought of that on the set of Four Rooms. There are four of those [Spy Kids movies] now and a TV series coming. “So that’s one. The other one was, after [Four Rooms] failed, I thought, ‘I still love short films.’ Anthologies never work. We shouldn’t have had four stories; it should have been three stories because that’s probably three acts, and it should just be the same director instead of different directors because we didn’t know what each person was doing. I’m going to try it again. Why on earth would I try it again, if I knew they didn’t work? Because you figured something out when you’re doing it the first time, and [the second attempt] was Sin City.” TIM: “Amazing.

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You know what Black means? BLACK means Brave, BLACK means Leaderly, BLACK means Adventurous, BLACK means Considerate, BLACK means Kind. You know what Woman means? WOMAN means Wonder, WOMAN means Original, WOMAN means Miracle-worker, WOMAN means Affectionate, WOMAN means Noble. You know what Pride means? PRIDE means Passionate, PRIDE means Resilient, PRIDE means Indefatigable, PRIDE means Determined, PRIDE means Equal. You know what Muslim means? MUSLIM means Magnanimous, MUSLIM means Unbending, MUSLIM means Sensible, MUSLIM means Luminous, MUSLIM means Inquisitive, MUSLIM means Mindful. You know what Asian means? ASIAN means Amiable, ASIAN means Strong, ASIAN means Independent, ASIAN means Articulate, ASIAN means Neighborly. In short, you know what Human means? HUMAN means Harmonious across Hate, Undivided through Diversity, Mindful amidst Mindlessness, Amiable amidst Apathy, and Neighborly amidst Nonchalance.

But there are black Muslims and white Muslims, as well as Asian Muslims and Arab Muslims; Muslims are constituted by a wide variety of nationalities and ethnicities, while the religion itself is riven with sectarian conflict, especially between Shi’as and Sunnis. Muslims, in other words, cannot be considered a ‘race’.

The fact that much grooming is carried out by white men is never mentioned, making it possible to argue that it is something about their religion that makes these Asian men prone to such behaviour.

Exile seems the fate of independent minds, for nationalism invariably becomes perverted to a tyranny.

Italian immigrants, for instance, were seen as something close to Black, especially if they came from southern Italy. Indeed, they were sometimes lynched for racist reasons. The establishment of Columbus Day was part of an effort to write Italians into American history in a way that would allow them to be seen as White. That worked. Today Italian immigrants and their descendants are, without doubt, White so far as race in contemporary America goes. The social dynamics are, of course, much more complicated than this compressed history indicates. And I haven’t said anything about Native Americans, Asians, Pacific Islanders—or any other group that might count as a distinct

Every time my seven-year-old daughter puts on a pair of shorts, I remember the way we used to be. I think of my Hmong grandmother who came to this country in the autumn of her life, too old to shift with its seasons. My Hmong American mother who came to this country young enough to compromise pieces and parts of herself so that she could work and care for her children through the harshest of seasons. And I think of myself, a girl wanting desperately to celebrate spring and summer, to be strong for her mother and her grandmother, and who tried unsuccessfully in many ways to fit in. Now that Grandma is gone, my mother is an old woman, and I am a working mother myself, it is only in my memories that we get to be together the way we were then. My Asian American girl loves shorts and T-shirts, her thin legs often darkened by bruises from her runs around me, beside me, and often ahead of me. From the distance of nearly twenty years, I wish I could have told that young girl yearning to let her legs breathe free that all of our lives in America were just beginning, that where we were was only one part of our story. I wish I could have told her that her family was as good as they knew how to be to each other, and that in their own ways they were trying to help each other, not hurt. I want to tell the girl I used to be that these first years of life in America would teach her how to love across space and time, to one day stand strong in her family’s discomforts, and give her the power and the ability to declare them all: new Americans.

If a lot of people are suffering because of a few people, why didn’t the majority do something about it a long time ago? Why’d everyone let it get so bad?” “If you drop a lobster in a pot of boiling water,” Zyrha tells him, “it’ll thrash around for its life.” “Wouldn’t we all?” Darrion smirks. “If you drop the lobster in a pot of cool water and slowly raise the temperature, it’ll die without a struggle. It’ll get used to the incremental increases until it’s too late to know it’s dead. You asked how we got here. The temperature had been rising in the Old States for a long time. People were dying left and right without a struggle. A few leaders had control over everything: money, power, the military, health care, schools, utilities, transportation, laws, courts, and the media. They had everything. Everything except the one thing every person in power needs.” “What’s that?” Darrion asks through a strained quiver. “An enemy.” “An enemy,” he repeats. “The question became which one. There were so many to choose from.” Zyrha claps her hands and gives a sarcastic laugh. “Black people. Brown people. Asians. Mexicans. Arabs. Women. The biracial. The multiracial. Old people. Young people. Short people. The overweight, the underweight, the sick, the helpless, the homeless, the unemployed. The asexual, the bisexual, the homosexual, the transgendered. People with special needs. The neurodivergent. Pot-smokers. Immigrants. Socialists. Communists. Atheists. Jews. Muslims. Intellectuals. Influencers. Athletes. Academics. Writers. Pacifists. Celebrities.” Zyrha pauses to draw in a long breath. “They were all contrived of course. They were invented enemies designed to occupy the amygdala—that’s the brain’s fear center—so the prefrontal cortex—the part of the brain responsible for rational thought and good decision-making—wouldn’t take over. Anyway, there’d been a lot of manufactured enemies, and, frankly, they’d been done to death.

While we do not contest in any way the majority of Professor Waddell’s findings, we do not accept “Aryan” as a term distinguishing racial type. We prefer to employ the term to distinguish caste and creed. In short, the so-called “Aryans” were not a race at all, nor were they descended from an Asian ancestor. An Aryan was a member of any spiritually endowed sect or cult that had its origin in prediluvian civilizations. Sadly, a lot of vexatious problems have arisen in the study of race and language simply because the world’s academics have paid no mind to the existence of the great prehistoric civilizations mentioned in so many myths and legends. The term Aryan has been misapplied from the beginning. When one interpretation foundered, another one, just as preposterous, was invented. Despite the work of many erudite scholars, the problem of misinterpretation continues to the present day.

My hope and intent is to provide a wide range of resources and ideas that provoke real questions and considerations under the surface of common dialogue. With a definite thrust toward clues for moving beyond limiting patterns that restrict our personal and communal evolution and experience of, as well as effectiveness in, life. Part of that is about giving different angles of insight into the why and how of developing skills, whatever they may be. I think the larger discussion, or maybe the more relevant one surrounding skills development, involves what quality of fuel is being used to run the skill. Inevitably, and very quickly, this enters into considerations of how much of oneself one brings to the show. For example, anyone can learn a sophisticated skill in an extremely short period of time, once they’re completely convinced of the need, benefit and value of doing so and find enough full-bodied conviction to engage it accordingly (“You never hear anyone practicing a language; they simply listen and then begin to speak.” — Wade Davis).

I love my biological siblings, my neighbors, and the other members of my ethnic or racial group, yet we no longer share in common our deepest instincts and beliefs about reality. This means, in short, that I am a Christian first and I’m black or white second. I’m a Christian first and I’m European or Latin American or Asian second. I’m a Christian first and I’m a Keller, or Smith, or Jones second.

AFTER THE CALL from Weather, Lucas showered and shaved, put a Band-Aid and some antiseptic on his index finger, above the knuckle, where he’d picked up a splinter earlier in the day, and put on some fresh clothes. He took ten minutes to vacuum up an accumulation of Asian ladybugs that had found their way through the windowless addition, and bagged up the garbage and trash. He called Jimi to tell her he’d be gone for a short time, no more than a few days.

We do not know if she collapsed because of overwhelming joy, extreme surprise, grave disappointment, or heavy anxiety that for the next months and years she would live with a human male, because in fact she had been honest when she told her girlfriends that she had given up on men, OR NONE OF THE ABOVE.

There are many facets to the decline in fairness and opportunity in American life. Perhaps the worst are the conditions now imposed upon young children born into the underclass and subjected to the recent evolution of the educational system. They are related, and they reinforce each other; their combined result is to condemn tens of millions of children, particularly those born into the new underclass, to a life of hardship and unfairness. For any young child whose parents don’t have money, or who is the child of a migrant agricultural worker and/or an illegal immigrant, prenatal care, nursery, day care, after school, school nutrition, and foster-care systems are nothing short of appalling. And then comes school itself. The “American dream”, stated simply, is that no matter how poor or humble your origins—even if you never knew your parents—you have a shot at a decent life. America’s promise is that anyone willing to work hard can do better over time, and have at least a reasonable life for themselves and their own children. You could expect to do better than your parents, and even be able to help them as they grew old. More than ever before, the key to such a dream is a good education. The rise of information technology, and the opening of Asian economies, means that only a small portion of America’s population can make a good living through unskilled or manual labour. But instead of elevating the educational system and the opportunities it should provide, American politicians, and those who follow their lead around the globe, have been going in exactly the wrong direction. As a result, we are developing not a new class system, but, without exaggeration, a new caste system—a society in which the circumstances of your birth determine your entire life. As a result, the dream of opportunity is dying. Increasingly, the most important determinant of a child’s life prospects—future income, wealth, educational level, even health and life expectancy—is totally arbitrary and unfair. It’s also very simple. A child’s future is increasingly determined by his or her parents’ wealth, not by his or her intelligence or energy. To be sure, there are a number of reasons for this. Income is correlated with many other things, and it’s therefore difficult to isolate the impact of individual factors. Children in poor households are more likely to grow up in single-parent versus two-parent households, exposed to drugs and alcohol, with one or both parents in prison, with their immigration status questionable, and more likely to have problems with diet and obesity. Culture and race play a role: Asian children have far higher school graduation rates, test scores, and grades than all other groups, including whites, in the US; Latinos, the lowest.

Displaced from the Chinese frontier, the Yuezhi and confederated tribes evolved by the first century CE into the Kushan Empire, a state that combined Central Asian nomadic with Persian, Indian, and Hellenic influences, at the hub of the Old World land-and-sea trade routes.

There are two ways in which the U.S. prison regime, once concentrated, springs into wider social life so as to etch white racism more deeply into the present and future of the U.S. body politic. First, the way the prisons display racialized populations enables whites to play upon a cruel calculus that often pits the various groups of color against one another. Consider one example. A/AAPI members, who make up only 1 percent of the prison population, often find themselves used in this white calculus. Their low number among the imprisoned can be seized upon by members of white society in another version of the “model minority myth,” which generally has interpreted A/AAPIs as ideal citizens and achievers, masking the ways Asian Americans have in fact experienced racism in the U.S. and are seen as falling short of white ideals.

encounters between police and young black and Asian men are not solely defined by racialization; they become contests of masculinity. Racialization is interwoven with other forms of identity, as we shall see in the discussion of ‘intersectionality’.

I am short. I am smart. I am strong. I am hilarious!

I think that all that time I’d spent accepting the fact that I was already dead made me sort of a walking zombie among the living back home. Every person I looked at I would see as horribly disfigured, shot, maimed, bleeding, and needing my help. In some ways it was worse than being in Iraq, because the feelings were not appropriate to the situation and because I no longer had my buddies around to support me emotionally. I spent a good deal of time heavily dependent on alcohol and drugs, including drugs such as Clonazepam prescribed by well-meaning psychiatrists at the VA, drugs that were extremely addictive and led to a lot of risky behavior. However, I still had a dream of learning how to meditate and entering the spiritual path, a dream that began in college when I was exposed to teachings of Buddhism and yoga, and I realized these were more stable paths to well-being and elevated mood than the short-term effects of drugs. I decided that I wanted to learn meditation from an authentic Asian master, so I went to Japan to train at a traditional Zen monastery, called Sogen-ji, in the city of Okayama. Many people think that being at a Zen monastery must be a peaceful, blissful experience. Yet though I did have many beautiful experiences, the training was somewhat brutal. We meditated for long hours in freezing-cold rooms open to the snowy air of the Japanese winter and were not allowed to wear hats, scarves, socks, or gloves. A senior monk would constantly patrol the meditation hall with a stick, called the keisaku, or “compassion stick,” which was struck over the shoulders of anyone caught slouching or closing their eyes. Zen training would definitely violate the Geneva Conventions. And these were not guided meditations of the sort one finds in the West; I was simply told to sit and watch my breath, and those were the only meditation instructions I ever received. I remember on the third day at the monastery, I really thought my mind was about to snap due to the pain in my legs and the voice in my head that grew incredibly loud and distracting as I tried to meditate. I went to the senior monk and said, “Please, tell me what to do with my mind so I don’t go insane,” and he simply looked at me, said, “No talking,” and shuffled off. Left to my own devices, I was somehow able to find the will to carry on, and after days, weeks, and months of meditation, I indeed had an experience of such profound happiness and expanded awareness that it gave me the faith that meditation was, as a path to enlightenment, everything I had hoped for, everything I had been promised by the books and scriptures.

On another level, by the Root-Takahira Treaty of 1908, Japan and the United States agreed to support the status quo in the Pacific as well as the independence and “integrity” of China and maintaining the “Open Door” to international trade there. The Japanese interpreted the pact as de facto recognition of their predominant influence in Korea and Manchuria. Japanese expansionism took a more direct form with the outbreak of World War I. Japan, which had had a treaty with Great Britain since 1902, immediately seized Germany’s concessions in China. Shortly after, Japanese forces took Germany’s island possessions in the Pacific: Palau, the Marianas, the Carolines and the Marshalls. While Europe clawed at its vitals in the stalemated trenches of France, Japan in 1915 sought to strengthen itself on the Asian mainland with the humbling Twenty-One Demands upon China. These would have made China all but a Japanese protectorate and given the Empire a free hand in southern Manchuria even to Mongolia. China, beset by Sun Yat-sen’s revolution, had no recourse but to submit.

Women who wear black lead colorful lives," Neiman Marcus once said, and those words stuck to me like glue on glitter. Black rules my wardrobe like a stern, fashionable monarch. There I was, on a night grander than a royal ball, adorning myself in a black PVC sleeveless top that hugged my figure like a second skin. My ultra-short black leather skirt was more akin to a wide belt. And to complete the ensemble, I sentenced my feet to an evening of harsh labor in towering black stilettos. An Asian version of Will and Grace we were, your average straight couple we were not. -Kim Lee ‘The Big Apple Took a Bite Off Me’ Now on Amazon Books and Kindle

Right there, at his feet and mercy, I gawked up at him like a sex-starved, desperate housewife while he gyrated sensually. His eyes spotted the green bucks, and he knew the drill. He descended, thrusted his crotch towards my face, missing my tiny Asian nose by half an inch. Cross-eyed, I frantically and nervously stuffed the wad of dollar bills into his tiny shorts. Once satiated by the paltry deposit, he backed off and launched into a sexy repertoire for my eyes only.

One of the very few media outlets to even consider alternative explanations for the black-white statistical differences was the Atlanta Journal-Constitution, which showed that 52 percent of blacks had credit scores so low that they would qualify only for the less desirable subprime mortgages, as did 16 percent of whites. Accordingly, 49 percent of blacks in the data cited by the Atlanta Journal-Constitution ended up with subprime mortgages, as did 13 percent of whites and 10 percent of Asians.3 In short, the three groups’ respective rankings in terms of the kinds of mortgage loans they could get was similar to their respective rankings in average credit ratings.

This rigid mindset, that success is narrowly defined by a certain income, position, or profession, means that anything short of that strict standard is viewed as failure. What an exhausting way to live.

I’ll tell you now: this America of ours—it’s not the country me and my kind grew up in. It’s not the America these new people come to find neither. And, seems to me, this unknown country no longer cares for what either of us got to offer. The handful of folks who’ve figured out what they want, well, they grab it from the rest of us without askin’. What has happened to America, can anyone tell me? (Return to India)

Lovers, they say, look for a complete reflection of themselves in each other. Like Narcissus and his pool, where each was enamored by his reflection in the other’s eyes. (Fragments of Future Memories)

When baking bread, a process happens called “oven spring.” The high heat of the oven releases the water from the dough as steam and yeast help release carbon dioxide from the sugars. The steam and carbon dioxide cause rapid expansion in the loaf’s volume. I think, sometimes, of what happened that night with Charlie as a kind of oven spring for my life. (Life Spring)

Bole tena bor vechai. Speak up if you want to sell your fruit in the market. (The Prize)

What is destiny, Vidya asks silently. For women like her and Ma, it is simply a dagger thrown at you, which you must catch either by the blade or the handle. If you can figure out which end is which. (Journey to a Stepwell)

Have you ever seen someone grow old right before you? The light dimming in their eyes, their facial skin slackening into creases, and their neck drooping as if from some inescapable weight placed on it? (Each of Us Killers)

Who does have it all figured out, really? If someone tells you they’ve figured out exactly what they want to do with their entire life, they are either lying—to you and themselves—or they haven’t thought about it enough. (Return to India)

Some numbers I want them to know: fifty, the age of the man they knocked over; fifteen, my age when I met him as a child bride; twenty-five, the number of years I had been his wife; fifty thousand, the amount we had gotten for our farmland to pay for my sick parents’ hospital bills; two, the count of bottles of rat poison we had bought to end our constant worries about work and money; one. the only time I had been pregnant, and he had gone from the happiest to the saddest man I had ever known. (The Waiting)

How easily, Urmi thinks, we place our trust everywhere except in the one precious sanctuary that is ours alone, ours forever. (Pros and Cons)

In this protean universe, our ephemeral existence is nothing short of a miracle

One of the blessings of learning history, say historians, is that it prevents us from likening every atrocity to the crimes of the Nazis. And yet the newsmagazine India Today, surveying the wreckage of the Emergency, was far from being obtuse when it wrote that the torture that inmates endured in the Emergency months was ‘of a kind that would make the Nazi interrogators lick their lips in approval’. The only distinction was that the horrors in India were perpetrated by a ‘sovereign democratic government which had pledged itself to the dignity of the individual’.47 Sanjay superintended the sterilisation of 6.2 million people—fifteen times the number of people sterilised by the Nazis.48 It is difficult to think of a personality in modern South Asian history who distributed such intense agony among so many of his own people. Nor was the New Yorker exaggerating when it wrote that Indira was on the threshold of ‘ushering in an Indian version of Hitler’s National Socialist regime, with private ownership of industry, farms, and service enterprises’ before her defeat.49

My host denied any rivalry existed, because Iran wasn't playing the same game as Turkey. If there was any race, it should be compared to the story of the tortoise and the hare. The Turks were investing all sorts of money in television, the press, and high-profile visits in an effort to dominate the new republics, Habkin said. But this was a short term policy that would explode in their faces when the local cultures decided to define their own place in the sun The Turks were likely to lose a lot of money--and respect--when that happened. Iran's policy, in contrast, was one based on regional stability and allowing the new republics to make up their own minds about where their interests and identities lay. There was no competition in this, it wasn't a zero-sum game: Iran had things to offer and Turkey had things to offer; so did Pakistan, and even Afghanistan, once it recovered from its decade-long civil war. Let the Azeris and the Central Asians come and take a look and decide for themselves what they wanted to take from Iran's material, moral and political culture, Habkin said. Iran wasn't beating people over the head with this ideology or that. What you see is what you get.

Oh, you want to stay.” He leans in, eyebrows raised like he’s passing on a secret. “You gotta see this dancer they got for me.” “What?” The blood congeals in my veins and then rushes hot like boiling poison. “What dancer?” “You know I love short chicks, right?” A grin complements his All-American look, the blonde hair and blue eyes. “She’s all curves and muscles and kinda Asian eyes. I—” “Stop. I gotta stop you before I have to punch you in the face.” I run agitated hands through my hair. “The dancer’s mine. She’s my girlfriend.

News “…she fell into the water from the sky…” Jae-in Doe Decedent is an Asian female. Twenty-two she just had turned. The cause of death we cannot tell Despite the many things we’ve learned. TOP SECRET My Doe-type can be difficult to track. Yet here I am, my voice-box playing back From lips hydrangea-lavender in hue His thoughts during our first few interviews. The hair is shoulder-length, the color black. The height and weight suggest she won’t fight back. The fingernails are unadorned and short. The eyes are brown; no makeup do they sport. The skin appears unpierced and untattooed, Yet scars of ruby-pearl seem to protrude Like self-inflicted jewelry on each arm And wrist—which means she’s vulnerable to harm. The language of her flesh, as I assess her, Reveals Confucian worship of professors. Her deference Korean gives me right To use her innocence for my delight.

The lawn of Boston Common, the low sloping part from the merry-go-round and the frog pond to the road that cut between the Common and the Public Garden, was a crowd. Of all sorts of people, old and young, black and Asian and white and brown, skinny and fat and short and tall, and they were all in costume, and because they were all in costume, it was like looking straight into their hearts at what they loved or who they wanted to be. There were Poes and ghosts and cats and ravens and Spider-Men and mermaids and fairies and grim reapers and Leatherfaces and a freaky good Jason Voorhees—he was huge, scary huge; when he passed Dorry, she was eye to belly button—a bat, an Uno card, Dracula vampires, Twilight vampires, their faces brushed with glitter, some Red Sox, some Bruins, a Celtic who could have been Kevin Garnett, but she couldn’t get close enough to tell for sure. Someone was dressed as Mayor Menino. Someone was dressed as Kermit the Frog. Someone, a guy, Dorry thought—he had big shoulders and an Adam’s apple—was dressed as Cher, which Dorry got only after Cher came up to Ned and said, “Prince!” and Ned said, “Cher!” and they hugged, because even though they were strangers, they knew each other.

You could always change your name to Barbie," Della said, grinning. "My mom wouldn't even let us play with Barbie because she said it was an unhealthy body image. I think it was because she knew that with us being part Asian, we would probably suffer from the no butt, no boobs syndrome. And she didn't want us to get our body image from a stacked piece of plastic." "You've got a butt," Miranda said. "Yeah, thank God. I at least got that from my mom. She's not short on bootie." She looked down at her chest. "Unfortunately, I took my dad's boobs.

Many theories have been advanced to explain racial gaps in performance, of which these are the most common: black and Hispanic schools do not get enough money, their classes are too big, students are segregated from whites, minorities do not have enough teachers of their own race. Each of these explanations has been thoroughly investigated. Urban schools, where non-whites are concentrated, often get more money than suburban white schools, so blacks and Hispanics are not short-changed in budget or class size. Teacher race has no detectable effect on learning (Asians, for example, outperform whites regardless of who teaches them), nor do whites in the classroom raise or lower the scores of students of other races. Money is not the problem. From the early 1970s to the 2006-2007 school year per-pupil spending more than doubled in real terms. The Cato Institute calculates that when capital costs are included, the Los Angeles School District spends more than $25,000 per student per year, and the District of Columbia spends more than $28,000. Neither district gets good results. Demographic change can become a vicious cycle: As more minorities and immigrants enter a school system average achievement falls. More money and effort is devoted to these groups, squeezing gifted programs, music and art, and advanced placement courses. The better-performing students leave, and standards fall further.

The dangerous myth of low black self-esteem” by National Conservative January 13, 2021 Among the most dangerous racial ideologies in the USA, such as Critical Race Theory, Intersectionality Theory, White Privilege, and Liberation Theology, it is widely claimed that black Americans suffer from low self-esteem. These ideologues claim that black short-comings are caused by low black self-esteem. While this low self-esteem is caused both intentionally and non-intentionally by white people. A core component of these conspiratorial worldviews, low black self-esteem, is an absolute disproven falsehood. Asians tend to have the lowest self-esteem in America. Blacks tend to have the highest, while whites and Latinos fall in the middle. This is the conclusion of scores of academic studies taken over a period of fifty years.

In the mid-aughts, there was even a short-lived movement called New Sincerity, where artists and writers thought that it would be a radical idea to feel. “To feel” entailed regressing to one’s own childhood, when there was no Internet and life was much purer and realer. Though they prized authenticity above all else, they stylized their work in a vaguely repellent faux-naïf aesthetic that dismissed politics for shoe-gazing self-interest.

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