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Quote by Timothy Pachirat

“Those who ate the meat, she claimed, were only indirectly responsible. I took the opposite position, holding that those who benefited at a distance, delegating this terrible work to others while disclaiming responsibility for it, bore more moral responsibility, particularly in contexts like the slaughterhouse, where those with the fewest opportunities in society performed the dirty work.”

Quote by Timothy Pachirat

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Timothy Pachirat

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“Stalin formulated the economic aims of socialism as: “The securing of the maximum satisfaction of the constantly rising material and cultural requirements of the whole society.” [Economic Problems of Socialism in U.S.S.R., English edition, p. 45.] Taken positively, this has no more content than any metaphysical slogan; like the slogan “All men are equal,” it expresses its point of view through negations. “Constantly rising” requirements means that there is no foreseeable limit to the possible rise in productivity (for, of course, it is not so much the needs as the means to satisfy them that will continually increase). “Cultural” requirements means that growing wealth is not to be confined to physical goods (though these alone enter into the Marxist definition of output). “The whole society” implies a condemnation of the arbitrary distribution of wealth. There is nothing in this that the orthodox economists can object to. Indeed, it takes the very words out of their mouth. But they were wont to excuse the inequality generated by private property in the means of production because it was necessary to make total income greater. If income grows faster without it, they are in an awkward situation. Perhaps this is why they have crept off to hide in thickets of algebra and left the torch of ideology to be carried by the political argument that capitalist institutions are the bulwark of liberty. [pp. 109-110]”

“The history of the 1921 Tulsa Race Massacre and its aftermath tells a story of both tragedy and resilience in the long struggle for racial justice in America. The facts of Tulsa are not unique in America’s past or present on matters of race. The false accusation, the lack of real due process, the racially motivated brutality, the institutional suppression, and the absence of meaningful government acknowledgment and action are tragically all too common. But so too are the resilience and the strength of the people: to struggle, to survive, and to thrive in the face of overwhelming odds.”

“Too many Black communities and families have been left behind in the growth and progress of America. Intergenerational wealth and capital accumulation still remain elusive for too many. Many uneven and unfair structures of systemic rac- ism seem to have mutated into forms even stronger and more difficult to dismantle. And making it all worse is the inability or unwillingness of too many of our political leaders and institutions to address matters of race—or to address it in an honest, nuanced, and constructive fashion, given all of the raw histories, complexities, and emotions that it engenders.”

“Little changes do not transform frameworks that are fundamentally unfair. The last few decades have enabled a record shift of money and power to a very few, but the remedy for inequality is what it has always been: collective action through the organised movement of working people. The trade union movement is the equalising, opposite force against the greed of the wealthy and privileged. This is the reason why the wealthy and privileged are so relentless in their campaign to crush unionism.”

“Most American see inequality – and the racial habits that give it life – as aberrations, ways we fail to live up to the idea of America. But we’re wrong. Inequality and racial habits are part of the American Idea. They are not just a symptom of bad, racist people who fail to live up to pristine ideals. We are, in the end, what we do. And this is the society we have all made. So much so that we can have a black man in the White House and nearly one million black men and women in the Big House.”

“I recognized that the racialized liberalism in which I was educated--where we strive for a bigger part of some mythological pie that our fractured identities are in competition for--leaves us without a language with which to talk about inequality. It leaves black and white in perpetual opposition, a state that feeds the plantation mentality.”