Short Segregation Quotes

Fiction has been maligned for centuries as being "false," "untrue," yet good fiction provides more truth about the world, about life, and even about the reader, than can be found in non-fiction.

When they reached their ship, Ed gazed out at the bay. It was black. The sky was black, but the bay was even blacker. It was a slick, oily blackness that glowed and reflected the moonlight like a black jewel. Ed saw the tiny specks of light around the edges of the bay where he knew ships must be docked, and at different points within the bay where vessels would be anchored. The lights were pale and sickly yellow when compared with the bright blue-white sparkle of the stars overhead, but the stars glinted hard as diamonds, cold as ice. Pg. 26.

It's nothing short of astonishing that a religious tradition with this relentless emphasis on salvation and one so hyperattuned to personal sin can simultaneously maintain such blindness to social sins swirling about it, such as slavery and race-based segregation and bigotry.

All about us were people. Perhaps a hundred. Men. Experience had taught me that humans were cruelest when segregated by sex, and the cold feeling in the pit of my stomach became led. What had I let myself in for?

I think Whites are in a similar spot. It doesn’t matter whether we personally participated in segregation, protested against it, or weren’t even born when it happened. We can’t wash our hands of it just because we aren’t responsible. We should take responsibility. Why? There’s an old common law formula: Qui sentit commodum, sentire debet et onus. It means: He who enjoys the benefit ought also to bear the burden.

The Quran gave women rights of inheritance and divorce centuries before Western women were accorded such status. The Quran prescribes some degree of segregation and veiling for the Prophet’s wives, but there is nothing in the Quran that requires the veiling of all women or their seclusion in a separate part of the house.

While appreciating its accomplishments, we must acknowledge that the legal end of segregation fell short of bringing African Americans to full equality. Joshua may have “Fit the Battle of Jericho,” but the walls of racism did not come tumbling down. Although segregation was now illegal, many issues remained. Being able to sit at a lunch counter or ride on a bus next to whites—or even to vote—turned out not to be enough to gain African Americans equality in this wonderful country of ours. Blacks still unequally lacked jobs, were victims of unfair treatment by police, and lived in segregated neighborhoods in decrepit housing, while their children attended underfunded schools where they had trouble concentrating due to hunger. Frustration

Social life was similarly affected by the teachings of the Koran. At a time when in Christian Europe an epidemic was regarded as a scourge of God to which man had but to submit meekly - at that time, and long before it, the Muslims followed the injunction of their Prophet which directed them to combat epidemics by segregating the infected towns and areas. And at a time when even the kings and nobles of Christendom regarding bathing as an almost indecent luxury, even the poorest of Muslim houses had at least one bathroom, while elaborate public baths were common in every Muslim city (in the ninth century, for instance, Córdoba had three hundred of them): and all this in response to the Prophet’s teaching that ‘Cleanliness is part of faith’. A Muslim did not come into conflict with the claims of spiritual life if he took pleasure in the beautiful things of material life, for, according to the Prophet, ‘God loves to see on His servants an evidence of His bounty’. In short, Islam gave a tremendous incentive to cultural achievements which constitute one of the proudest pages in the history of mankind; and it gave this incentive by saying Yes to the intellect and No to obscurantism, Yes to action and no to quietism, Yes to life and No to ascetism. Little wonder, then, that as soon as it emerged beyond the confines of Arabia, Islam won new adherents by leaps and bounds. Born and nurtured in the world-contempt of Pauline and Augustinian Christianity, the populations of Syria and North Africa, and a little layer of Visigothic Spain, saw themselves suddenly confronted with a teaching which denied the dogma of Original Sin and stressed the inborn dignity of earthly life: and so they rallied in ever-increasing numbers to the new creed that gave them to understand that man was God’s vicar on earth. This, and not a legendary ‘conversion at the point of the sword’, was the explanation of Islam’s amazing triumph in the glorious morning of its history. It was not the Muslims that had made Islam great: it was Islam that had made the Muslims great. But as soon as their faith became habit and ceased to be a programme of life, to be consciously pursued, the creative impulse that underlay their civilisation waned and gradually gave way to indolence, sterility and cultural decay.

Shortly after he became a judge in 1967, he began to preside over cases involving the racial integration of Virginia’s secondary and elementary schools. He correctly read the law as requiring integration without unnecessary delay. Accordingly, he ordered mass bussing and other measures to move ahead on ending segregation. As a result, he became a hated man by a large number of Virginia dimwits who liked their white-only schools just fine.

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 civil rights clashes of the 1950s and '60s came and went without changing much in the lives of Forsyth's quiet country people, who in the decades after World War II had been busy erecting chicken houses in their old corn and cotton fields, as America's expanding poultry industry brought new prosperity to north Georgia. The county seat may have been just a short drive from Ebenezer Baptist - the home church of Martin Luther King Jr. and one of the epicenters of the American civil rights movement - but with no blacks residents to segregate from whites, there were no 'colored' drinking fountains in the Cumming courthouse, and no 'whites only' signs in the windows of Cumming's diners and roadside motels. Instead, as segregationists all over the South faced off against freedom riders, civil rights marches, and lunch-counter sit-ins, Forsyth was a bastion of white supremacy that went almost totally unnoticed.

Mild though Obama’s observations were, all the tropes of the angry black man out to get revenge were thrown at him, especially in talk shows on radio and TV, with Rush Limbaugh and Glenn Beck leading the charge. Among other things, Obama’s policies were accused of being covert attempts at getting ‘reparations’ for slavery, segregation, and discrimination.

Our task (the rich countries), in our own interest as well as theirs, is to help the poor become healthier and wealthier. If we do not, they will seek to take what they cannot make; and if they cannot earn by exporting commodities, they will export people. In short, wealth is an irresistible magnet; and poverty is a potentially raging contaminant: it cannot be segregated, and our peace and prosperity depend in the long run on the well-being of others.

Ironically, the two factors mentioned above—the constant mobility of Jews and the persistent hostility toward them—have been key components of that adaptive mechanism. This seems curious, if not delusional. How could it be, for example, that the enmity that Jews have faced throughout their history could preserve them? Drawing on the Roman historian Tacitus, the seventeenth-century renegade Jewish philosopher Benedictus Spinoza wrote that the stubborn adherence of the ancient Jews to their particular laws led them to separate from their Gentile neighbors. This segregation made them alien and despised in the eyes of the Gentiles. Far from leading to their disappearance, Spinoza

But I was simultaneously able to be friends with Ted and still walk into my sophomore American history class and cite Abraham Lincoln as my authority for defending racial segregation in the South. I could read about the brutal lynching of Emmett Till in Mississippi in the summer of 1955 and, a few short months later, write my comment about the whipping of John C. Calhoun’s slave in Hofstadter’s American Political Tradition. I wish I could explain this, but it mystifies me even now.

To control risk further, I replaced Bamberger’s segregation into industry groups by a statistical procedure called factor analysis. Factors are common tendencies shared by several, many, or all companies. The most important is called the market factor, which measures the tendency of each stock price to move up and down with the market. The daily returns on any stock can be expressed as a part that follows the market plus what’s left over, the so-called residual. Financial theorists and practitioners have identified a large number of such factors that help explain changes in securities prices. Some, like participation in a specified industry group or sector (say, oil or finance) mainly affect subgroups of stocks. Other factors, such as the market itself, the levels of short-term and long-term interest rates, and inflation, affect nearly all stocks. The beauty of a statistical arbitrage product is that it can be designed to offset the effects of as many of these factors as you desire. The portfolio is already market-neutral by constraining the relation between the long and short portfolios so that the tendency of the long side to follow the market is offset by an equal but opposite effect on the short side. The portfolio becomes inflation-neutral, oil-price-neutral, and so on, by doing the same thing individually with each of those factors. Of course, there is a trade-off: The reduction in risk is accompanied by limiting the choice of possible portfolios.

By and large, our impaired orthopraxy results from segregation. Siloed Christianity robs its participants by depriving them of fellow believers and their theological perspectives. The upshot is stark: We do not segregate due to theological conflict; we are in theological conflict due to willful segregation. If we recognize this, then integration, though counterintuitive, is the obvious solution. We must sacrificially run toward, not away from, one another. Integration confronts corporate ignorance by exposing us to theological ideas and cultural contexts other than our own. In our siloed condition, we have an impaired view of the mission field, so we are falling short of our kingdom potential.

The segregation of the girls would have served to localize the psychic infection, and the girls themselves, exposed to the wayward streak of poetry in Mather's composition, would almost certainly have found their fantasies deflected to the more normal preoccupations of adolescence. They would, in short, like a large proportion of the female members of his congregation at at given time, have fallen in love with him. Infatuation is not any guarantee against hysteria; quite the contrary. But in this case such a development might have diverted the antics of the girls to less malignant forms.

In a less race-conscious world, black fiddlers and white blues singers might have been regarded as forming a single southern continuum, and such collaborations might have been the norm rather than being hailed as genre-crossing anomalies. Indeed, it is arguably due to the legacy of segregation that blues has presented the most common interracial meeting ground, since, given a level playing field, many of the African American southerners we think of as blues artists might have made their mark performing hillbilly or country and western material.

Although South Africa has been a democracy under a single government since 1994, tax payers’ money is still used to pay ten African kings, a ‘Rain Queen’,13 hundreds of chiefs and thousands of headmen who enact laws that run parallel to the official laws of the land.14 South Africa is also one of the most unequal societies in the world. There is an enormous gap between the haves and the have-nots, the legacy of a succession of white-minority governments whose policies of segregation and apartheid15 left the majority of people disadvantaged. Regrettably, even since the fall of the old systems, there has not been much narrowing of the gap between the rich and the poor, and corruption abounds.

The question whether moral requirements are universal comes up not only when we compare the motives of different individuals, but also when we compare the moral standards that are accepted in different societies and at different times. Many things that you probably think are wrong have been accepted as morally correct by large groups of people in the past: slavery, serfdom, human sacrifice, racial segregation, denial of religious and political freedom, hereditary caste systems. And probably some things you now think are right will be thought wrong by future societies. Is it reasonable to believe that there is some single truth about all this, even though we can't be sure what it is? Or is it more reasonable to believe that right and wrong are relative to a particular time and place and social background?