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Quote by Julissa Arce

“These nativists—these racists—imagine a U.S. utopia of white people that has never existed. We've been here. Mexicans, and more broadly Latinos, have have never invaded Texas. Our land was stolen, and now we're the ones who are viewed as thieves. White supremacy doesn't care if we are here legally, or if we were born here, or if our families have roots in America dating back centuries, perhaps even longer than theirs. The fear many white people have is not whether we will assimilate, but whether our Latino bodies, and those of our children, will roam this land.”

Quote by Julissa Arce

Book:You Sound Like a White Girl: The Case for Rejecting Assimilation
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You Sound Like a White Girl: The Case for Rejecting Assimilation

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Julissa Arce

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“Many of us understand that America was built on the brutality of slavery and the looting of Indigenous land. Fewer recognize the colonization of Mexico by the United States as a third pillar in the creation of present-day America. The first colonization of Mexico was of course by Spain. But the second colonization of my people came at the hands of the United States during the Mexican-American War. In school we learn of it as Manifest Destiny, as the God-given right of white people to steal native land. The result was not only the taking of land...but the reluctant acquisition of Mexicans. ...The annexation of Texas into the United States and a dispute over where the Texas border should be drawn gave President James Polk an excuse to loot more Mexican land...There were between 80,000 and 100,000 Mexicans living in the land stolen by the United States. Polk wanted the land, but not the Mexicans on it. They were never immigrants; they didn't come to the United States or cross the border; the border crossed them. After the war, the Mexico-U.S. border was carefully drawn to keep as many Mexicans out as possible, a purpose it still serves. But the border never stopped out roots from growing on both sides.”

American HistoryMexicanUs HistoryColonizationManifest DestinyMexican American
Book:You Sound Like a White Girl: The Case for Rejecting Assimilation
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“...Mexicans threw a wrench in the racial dynamics of America, and in turn, our place in the United States has been precarious ever since, because we became citizens at a time when only white people could become citizens, even though most of us were not white. ...The United States wasn't happy about giving citizenship to Mexicans. After all, Mexicans were viewed as racially inferior, primitive creatures who were ignorant and knew nothing of laws. New York Times articles from the 1870s and 1880s not how the 'Lazy Mexicans' were 'retarding progress.' We were described as 'the personification of tramphood' on the front page of the Times. Another racist piece stated, 'Greasers as citizens. What Sort of State New Mexico Would Make.' Our 'origin and character,' our 'hatred of Americans,' and our 'dense ignorance' made us 'totally unfit for American citizenship.' We were an undesirable compromise for manifesting a white destiny in the West.”

RacismAmerican HistoryMexicanUs HistoryMexican American
Book:You Sound Like a White Girl: The Case for Rejecting Assimilation
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“Why don't you speak English? Why don't you speak Spanish? Being Latino in America means the answer to both of these questions holds us to an impossible standard to prove we're both sufficiently American and authentically Latino. I am tired of the interrogation, the unattainableness, the in-betweenness. I am enough to stand on both sides, fully and completely.”

MexicanLatinoMexican American
Book:You Sound Like a White Girl: The Case for Rejecting Assimilation
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“The fact remains, Esperanza, that you, for instance, have a better education than most people's children in this country. But no one is likely to recognize that or take the time to learn it. Americans see us as one big, brown group who are good for only manual labor. At this market, no one stares at us or treats us like outsiders or calls us 'dirty greasers.' My father says that Mr. Yakota is a very smart businessman. He is getting rich on other people's bad manners.”

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“It's a mix of chilaquiles and cheesy grits--- something my grandmothers used to make, in their own ways. One was Black, from Georgia, and the other was Mexican, from Veracruz. I grew up eating both, and this is kinda like a blend of the two worlds. A little homage to both of them." I took a bite, and the flavors exploded--- creamy, sharp cheese with the slight crisp of tortillas, balanced with the rich softness of the eggs. The grits were smooth and buttery, while the spice from the salsa brought the dish to life. I laughed. "This does taste like one foot in the South and the other across the border.”

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“Before Van realized it, he was walking her back toward her stairs. He didn't stop kissing her, he wouldn't. The last thing he wanted was for her to change her mind. He managed to get her to the upstairs hallway before she pulled her mouth away. "What are you doing?" she panted out. "Taking you to your bed." "Forget it." And Van, if he were a crying man, would be sobbing. Until uptight Irene Conridge added, "The wall. Use the Wall.”

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“Whatever sex is, and it is at least a profound mystery, is easily misused. The primary psychological purpose of sex for those men who spend their lives in the cold, cruel world, and whose relationship with their own anima is frigid, is to reconnect with a warm place. Sex is a form of emotional reassurance, a narcotic to still the pain of the bruised soul. If life batters them, then sex, like drugs or work, may numb the wound. The sexual act offers a momentary transcendence. Orgasm can be an ecstatic experience; for the moment one may feel outside the iron confines of ordinary consciousness. It is the closest many men ever come to a religious experience. Thus the act of sex may mask a desperate search for acceptance, underneath whiсh lurks the mother complex.”

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