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Quote by Rayvern White

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Rayvern White

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“This brings us to the necessity of Fall: what the Kantian link between dependence and autonomy amounts to is that Fall is unavoidable, a necessary step in the moral progress of man. That is to say, in precise Kantian terms: "Fall" is the very renunciation of my radical ethical autonomy; it occurs when I take refuge in a heteronomous Law, in a Law which is experience as imposed on me from the outside, i.e., the finitude in which I search for a support to avoid the dizziness of freedom is the finitude of the external-heteronomous Law itself. Therein resides the difficulty of being a Kantian. Every parent knows that the child’s provocations, wild and "transgressive" as they may appear, ultimately conceal and express a demand, addressed at the figure of authority, to set a firm limit, to draw a line which means "This far and no further!", thus enabling the child to achieve a clear mapping of what is possible and what is not possible. (And does the same not go also for hysteric’s provocations?) This, precisely, is what the analyst refuses to do, and this is what makes him so traumatic – paradoxically, it is the setting of a firm limit which is liberating, and it is the very absence of a firm limit which is experienced as suffocating. THIS is why the Kantian autonomy of the subject is so difficult – its implication is precisely that there is nobody outside, no external agent of "natural authority", who can do the job for me and set me my limit, that I myself have to pose a limit to my natural "unruliness." Although Kant famously wrote that man is an animal which needs a master, this should not deceive us: what Kant aims at is not the philosophical commonplace according to which, in contrast to animals whose behavioral patterns are grounded in their inherited instincts, man lacks such firm coordinates which, therefore, have to be imposed on him from the outside, through a cultural authority; Kant’s true aim is rather to point out how the very need of an external master is a deceptive lure: man needs a master in order to conceal from himself the deadlock of his own difficult freedom and self-responsibility. In this precise sense, a truly enlightened "mature" human being is a subject who no longer needs a master, who can fully assume the heavy burden of defining his own limitations. This basic Kantian (and also Hegelian) lesson was put very clearly by Chesterton: "Every act of will is an act of self-limitation. To desire action is to desire limitation. In that sense every act is an act of self-sacrifice.”

Cogito
Book:Mythology, Madness and Laughter: Subjectivity in German Idealism
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“so when people asked me about my family, my features, the fate I’d been dealt, maybe it isn’t surprising how I answered — first in a childish, cheerful chirrup, later in the lecturing tone of one obliged to educate. I arrive to be calm and direct, never giving anything away in my voice, never changing the details. Offering the story I’d learned so early was, I thought, one way to gain acceptance. It was both the excuse for how I looked, and a way of asking pardon for it.”

BelongingAdoptionTransracial AdoptionCrossracialTransracial
Book:All You Can Ever Know
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“What many black and biracial transracial adoptees were not prepared for was that the societal realities they faced were the same as those facing other people of color. The information that white transracial adoptive parents needed to give their children did not exist in the white world; these parents would have to interact with black America in order to understand the problems most likely to trouble transracially adopted children.”

AdoptionBeing BlackTransracial Adoption
Book:In Their Voices: Black Americans on Transracial Adoption
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“[Phone interview transcript between author Roorda & Vershawn A. Young, author of Your Average Nigga: Performing Race, Literacy, and Masculinity, a book based on his Ph.D dissertation] Now the subtitle, Performing Race, Literacy, and Masculinity, what does that cover? It covers the range of enactments in speech, in dress, in the way we behave, the way that we interact with other people. Basically, it is the range of enactments that black people have to go through to be successful in America. I call it the burden of racial performance that black people are required, not only by whites but by other blacks as well, to prove through their behaviors, their speech, and their actions the kind of black person that they are. Really, there are only two kinds you can be. In the words of comedian Chris Rock, you can either be a black person, which is a respectable, bourgeois, middle-class black person, or you can be a nigger. As Chris Rock says in his show, "I love black people, but I hate niggers." So . . . when a black person walks into a room, always in the other person's mind is the question "What kind of black person is this in front of me?" They are looking for clues in your speech, in your demeanor, in your behavior, and in everything that you do -- it is like they are hyperattentive to your ways of being in order to say, "Okay, this is a real black person. I can trust them. I'll let them work here. Or, nope: this is a nigger, look at the spelling of their name: Shaniqua or Daquandre." We get discriminated against based on our actions. So that is what the subtitle was trying to suggest in performing race. And in performing literacy, just what is the prescribed means for increasing our class status? A mind-set: "Okay, black people, you guys have no excuse. You can go to school and get an education like everybody else." I wanted to pay attention to the ways in which school perpetuated a structural racism through literacy, the way in which it sort of stigmatizes and oppresses blackness in a space where it claims it is opening up opportunities for black people.”

AdoptionSystemic RacismBeing BlackTransracial Adoption
Book:In Their Voices: Black Americans on Transracial Adoption
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“Maybe that’s too big of a question. Let’s back up. May Ling has been with you for fourteen months now? What have you done, in the time she’s been with you, to connect her to her Chinese culture?” “Well.” Another pause, a very long one this time. Mr. Richardson willed Mrs. McCullough to say something, anything. “Pearl of the Orient is one of our very favorite restaurants. We try to take her there once a month. I think it’s good for her to hear some Chinese, to get it into her ears. To grow up feeling this is natural. And of course I’m sure she’ll love the food once she’s older.” Yawning silence in the courtroom. Mrs. McCullough felt the need to fill it. “Perhaps we could take a Chinese cooking class at the rec center and learn together. When she’s older.” Ed Lim said nothing, and Mrs. McCullough prattled nervously on. “We try to be very sensitive to these issues wherever we can.” Inspiration arrived. “Like for her first birthday, we wanted to get her a teddy bear. One she could keep as an heirloom. There was a brown bear, a polar bear, and a panda, and we thought about it and decided on the panda. We thought perhaps she’d feel more of a connection to it.”

CultureRaceIgnoranceWhite PrivilegeTransracial AdoptionLittle Fires Everywhere
Book:Little Fires Everywhere
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“Some people have suggested that Mirabelle will lose touch with her birth culture,” the producer said. “How do you respond to those concerns?” Mrs. McCullough nodded. “We’re trying to be very sensitive to that,” she said. “You’ll notice that we’re adding more and more Asian art to our walls.” She waved a hand at the scrolls with ink-brushed mountains that hung by the fireplace, the glazed pottery horse on the mantel. “We’re committed, as she gets older, to teaching her about her birth culture. And of course she already loves the rice. Actually, it was her first solid food.”

RaceIgnoranceAdoptionTransracial AdoptionLittle Fires Everywhere
Book:Little Fires Everywhere
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“Does May Ling have any dolls?” Ed Lim asked. “Of course. Too many.” Mrs. McCullough giggled. “She loves them. Just like every little girl. We buy her dolls, and my sisters buy her dolls, and our friends buy her dolls—” She giggled again, and Mr. Richardson’s jaw tensed. “She must have a dozen or more.” “And what do they look like, these dolls?” Ed Lim persisted. “What do they look like?” Mrs. McCullough’s brow crinkled. “They’re—they’re dolls. Some are babies, and some are little girls—” It was clear she didn’t understand the question. “Some of them take bottles, and some of them, you can change their dresses, and one of them closes her eyes when you lay her down, and most of them, you can style their hair—” “And what color hair do they have?” Mrs. McCullough thought for a moment. “Well—blond, most of them. One has brown hair. Maybe two.” “How about the doll that closes her eyes? What color are her eyes?” “Blue.” Mrs. McCullough crossed her legs, then uncrossed them again. “But that doesn’t mean anything. You look at the toy aisle—most dolls are blond with blue eyes. I mean, that’s just the default.” “The default,” Ed Lim repeated, and Mrs. McCullough had the feeling of being caught out, though she wasn’t sure why.”

IgnoranceRepresentationWhite PrivilegeTransracial AdoptionLittle Fires Everywhere
Book:Little Fires Everywhere
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