P Quotes
Browse famous quotes beginning with P. This page is a child index of the full Popular Quotes A-Z directory.
“Pagaliau galėjo suprasti, kodėl jo balsas deginantis lyg rūgštis. Jei dešimtmečius lauki savo lemties, o ji neateina, kad ir kaip jos ieškotum, melstum ar šauktumeis, pats rūgštimi pavirsti.”
Source: Besielė
“Pagan or Christian a man is never happier than when he has emptied his balls and drunk his fill.”
Source: Blood Eye
“Pagan paths, of which there are many, more often than not, are based upon an acknowledgement of a Divine presence within nature, as acknowledged by the pre-Christian peoples of these Islands and Northern Europe more than 1500 years ago.”
Source: Mrs Darley's Pagan Whispers: A Celebration of Pagan Festivals, Sacred Days, Spirituality and Traditions of the Year
“Pagan philosophers set up reason as the sole guide of life, of wisdom and conduct; but Christian philosophy demands of us that we surrender our reason to the Holy Spirit; and this means that we no longer live for ourselves, but that Christ lives and reigns within us (Rom 12:1; Eph 4:23; Gal 2:20).”
Source: Golden Booklet of the True Christian Life
“Pagani e giudei potevano avere idee diverse su Dio, ma sulla donna avevano di sicuro la stessa. Il problema non era il fatto che Dio fosse «solo uno», ma chi dovesse essere il suo corrispettivo sociale, cioè l'uno che nella società aveva il potere di occupare la casella di Dio con la sua faccia. Se qualche categoria doveva essere esclusa, era più logico fosse una sottomessa, impossibilitata a opporsi al suo annichilimento. Sia nel mondo giudaico di partenza sia in quello greco-romano di arrivo c'erano persone - donne e bambini, schiavi, poveri e stranieri - che erano meno persone di altre, o non lo erano affatto, e a stabilirne la dignità erano gli uomini, cittadini, i patriarchi e i ricchi padroni. Per chi era già alI'apice della scala sociale, la svolta storica del cristianesimo di Stato fu una manna dal cielo: disegnare Dio a propria immagine fu il modo in cui le classi privilegiate riuscirono a rendere letteralmente sacrosanto il dislivello dei diritti che c'era da prima.”
Source: God Save the Queer: Catechismo femminista
“Pagani e giudei potevano avere idee diverse su Dio, ma sulla donna avevano di sicuro la stessa. Il problema non era il fatto che Dio fosse «solo uno», ma chi dovesse essere il suo corrispettivo sociale, cioè l'uno che nella società aveva il potere di occupare la casella di Dio con la sua faccia. Se qualche categoria doveva essere esclusa, era più logico fosse una sottomessa, impossibilitata a opporsi al suo annichilimento. Sia nel mondo giudaico di partenza sia in quello greco-romano di arrivo c'erano persone - donne e bambini, schiavi, poveri e stranieri - che erano meno persone di altre, o non lo erano affatto, e a stabilirne la dignità erano gli uomini, cittadini, i patriarchi e i ricchi padroni. Per chi era già all'apice della scala sociale, la svolta storica del cristianesimo di Stato fu una manna dal cielo: disegnare Dio a propria immagine fu il modo in cui le classi privilegiate riuscirono a rendere letteralmente sacrosanto il dislivello dei diritti che c'era da prima.”
Source: God Save the Queer: Catechismo femminista
“Paganism attributes the creation of the world to blind chance.”
“Paganism is infectious, more infectious than diphtheria or piety.”
Source: A Room With A View: England Literature
“Paganism is that view of life which finds the highest goal of human existence in the healthy and harmonious and joyous development of existing human faculties. Very different is the Christian ideal. Paganism is optimistic with regard to unaided human nature, whereas Christianity is the religion of the broken heart.”
Source: Christianity and Liberalism
“Paganism is the worship of life itself in its supreme mysteries of ecstasy and love.”
“Paganism is wholesome because it faces the facts of life.”
“Pagans can be just as monstrous as any other group. They can be murderers, rapists, pedophiles. We need to accept that they are our problem and deal with them. We need to speak against their crimes and challenge them rather than letting our silence make us complicit.”
Source: Pagan Standard Times: Essays on the Craft
“Pagans exalt sacred things, the Prophets extol sacred deeds.”
Source: The Earth is the Lord's: The Inner World of the Jew in Eastern Europe
“Page 1-2
One of the most serious concerns of the Thai government for the past forty years or so has been the presence within the national society of an economically powerful minority group whose way of life is alien, and in some respects incompatible, to the Thai way of life. How to assimilate this minority, or at least to reduce its influence nationally, is a question which has troubled a succession of Thai monarchs and prime ministers. To speak of the Chinese minority as constituting a problem is only to recognize this concern felt in varying degrees by all Thai political leaders. Yet, the Chinese living in Thailand are peaceful and self-disciplined, a thrifty and very industrious people who have made significant contributions to their adopted land—to what extent, then, can they be regarded as a ‘problem’? While the Chinese problem has many dimensions, at is first of all an economic problem, and it is precisely this aspect which looms largest for the Thai. As they see it, the Chinese, welcomed into the Kingdom years ago by a generous government, have since that time subtly undermined the livelihood of the Thai people themselves. They have driven the latter from various skilled crafts, monopolized new occupations, and through combination of commercial know-how and chicanery have gained a stranglehold over the trade and commerce of the entire Kingdom. The Thai see the Chinese as exploiting unmercifully their advantageous economic position: the Thai are obliged to pay high prices to the Chinese for the very necessities of life, and on the other hand are forced to accept the lowest price for the rice they grow. Through deliberate profiteering, according to standard Thai thinking, this minority has driven up living costs, hitting especially hard government employees on fixed salaries. It is also charged that profits made by the Chinese go out of the country in the form of remittances to China, which means a continuous and gigantic draining away of the Kingdom’s wealth. To protect their favored economic position, one hears, the Chinese have not hesitated to bribe officials, which in turn has undermined the efficiency and morale of the public service. Efforts to protect the economic interests of the Thai people through legislation have been only partially effective, again because of Chinese adeptness at evasion and dissimulation.”
Source: Double Identity the Chinese in Modern Thailand
“Page 10:
The typical overseas Chinese, it is true, has often a sense of his own cultural superiority over the alien people among whom he lives.”
Source: Double Identity the Chinese in Modern Thailand
“Page 103:
Any support of human rights in general by a Jew which does not include the support of human rights of non-Jews whose rights are being violated by the ‘Jewish state’ is as deceitful as the support of human rights by a Stalinist. The apparent enthusiasm displayed by American rabbis or by the Jewish organizations in the USA during the 1950s and the 1960s in support of the Blacks in the South, was motivated only by considerations of Jewish self-interest, just as was the communist support for the same blacks. Its purpose in both cases was to try to capture the Black community politically, in the Jewish case to an unthinking support of Israeli policies in the Middle East.”
Source: Jewish History, Jewish Religion: The Weight of Three Thousand Years
“Page 107 -- Trading minorities, it is argued, come into conflict with business rivals of other ethnic groups. Conflict occurs, not merely because of ordinary business rivalries, but because immigrant minorities are able to undercut their rivals by the use of their own credit institutions, their guild techniques of restraining competition among themselves, and their use of cheap, usually family, labor. Their interests also collide with the interests of those with whom they transact business: consumers, tenants, clients. Finally, because trading minorities have the ability to obtain their own cheap labor, they depress the prospects for labor in the host society. The tractable character of labor in middleman minority firms insures that rising wages in competing businesses would not be accompanied by similar increases for workers of minority firms. A competing firm in the host society that granted a wage increase would find itself priced out of the market. Eventually, workers in host society firms come to identify immigrant businesses and the low wages they pay as the source of the low wages paid in the economy generally”
“Page 11:
Yet the very fact of contact over a period of time has inevitably produced changes among the overseas Chinese. Like Chinese everywhere they have a well-ingrained cultural pattern of adaptability and flexibility. Culturally and socially this minority in Thailand has learned to accept Thai ways without, however, losing its attachment to Things Chinese. The question is whether these changes represent simply protective coloration or true identification with Thai society. It is the seemingly opportunistic and vacillating quality of their cultural and social dualism which has made the Chinese, in the opinion of many responsible Thai, only summer patriots and fair-weather citizens.
In the other countries of [Southeast Asia], the colonial powers protected and encouraged minority interests, and under colonialism these groups flourished.”
Source: Double Identity the Chinese in Modern Thailand
“Page 111: Workplace bullying directly affects one in six U.S. workers. It poses an occupational health hazard. Yet few targeted individuals complain. That is because existing laws either require harassment to be discriminatory or the standard of outrageous conduct is rarely met in the courts. Gender, race, religious creed, color, national origin, ancestry, physical disability, mental disability, medical condition, marital status, sex, age, or sexual orientation define protected status groups. In order for mistreatment to be discriminatory and illegal, the Target must have “protected status” and the bully cannot be a member. But when the bully also is a member, as in woman-on-woman bullying (over 40 percent of all bullying reported in the Institute survey), the Target cannot file a lawsuit to force the employer to believe her or to punish the perpetrator. Research by the Institute and others shows that two-thirds of all harassment is “status-blind” and therefore legal.”
Source: The Bully at Work: What You Can Do to Stop the Hurt and Reclaim Your Dignity on the Job
“Page 119: Of course McCarty did not consider her laughter inconsiderate of other people’s sensibilities, since in black culture, feelings and emotions are seen as primary and independent forces. They are primary in that they are seen principally to motivate and guide black action and to serve as a reference to explain why individuals behave in the way that they do. They are independent in that blacks relinquish to feelings the freedom to exert their own will on their behavior, and consequently, on whatever proceedings they happen to be engaging in at the time.”
Source: Black and White Styles in Conflict
“Page 12: The Bilingual Education Act expanded the idea of students’ right to their own language to their right to be educated in their own language, if their command of English was insufficient for them to learn on a par with native English-speaking students in classrooms where only English was spoken. While obviously conceived as a transition to an English program, in effect, bilingual education also strengthens students’ abilities to communicate in their own language, if that is the language in which it has been determined that they can learn more effectively. The social significance of this development, however unintentional, is that public schools—perhaps for the first time on a national scale—have become actively engaged in maintaining the native language of ethnic minority groups.”
Source: Black and White Styles in Conflict
“Page 125: What is of greater concern to blacks, and what they regard as a more serious violation of the rights of others—but what whites consider hardly a violation at all—is to be in a situation where for compelling social reasons (such as keeping a job at a bank) they are not free to act in accordance with the force of their feelings. Blacks call this constraining mode of behavior fronting, and they generally regard negatively situations in which it is necessary to front. Whites do not typically notice when blacks front, since the mode—emotionally subdued—is one that whites consider normal, achieved as a matter of course in their cultural development through the habitual exercise of emotional self-restraint and repression. Consequently, they are not aware of the conscious effort that blacks must make on a day-to-day basis to contain their emotions when working in what they regard as a racially hostile environment.”
Source: Black and White Styles in Conflict
“Page 126: [The greater capacity of blacks to express themselves forcefully and to receive and manipulate the forceful assertions of others] applies not only to classroom debate but to argument generally. One black woman remarked that she was always surprised at the difficulty her white college roommate had in contending with her when they had a difference of opinion. This observation has often been made by blacks, who consider whites as a result interpersonally weak as well as seeming to be “forever demanding an apology over nothing.” The basis for the last remark has already been established: whites consider an assault on the sensibilities of others a social offense.”
Source: Black and White Styles in Conflict
“Page 138:
The second consequence [of measures to reduce Chinese economic dominance] is a development of closer ties with the élite members of Thai society. The larger Chinese business men, in order to protect their extensive interests from economic controls and eventually nationalization, have formed financial alliances with leading Thai politicians and military men, who are simply made directors of Chinese companies at a handsome remuneration. A person with substantial financial interests in a business is not likely to destroy it. By the end of 1952, it is estimated that ‘hundreds of government officials and other members of the Thai élite were either fully “cut in” on Chinese businesses or serving on the boards of Chinese firms in a “protective” capacity [and] a majority of the most influential Chinese leaders had formal business connections with government officials and other members of the new Thai élite’ (Skinner 1958:187). There is little evidence that these Thai were more than paper directors, and individuals kept their positions only so long as they remained politically powerful and thus useful to their Chinese friends, but on the higher levels both groups found good reasons to work together. This development stands in rather marked contrast to the apparent conflict of economic interests one finds at the lower economic levels.”
Source: Double Identity the Chinese in Modern Thailand
“Page 141:
Group Polarization Patterns
Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example.
* * *
A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms.
***
While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.”
Source: Race And Culture: A World View
“Page 141:
Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example.”
Source: Race And Culture: A World View
“Page 142: "When a spouse says to the alcoholic, "you need to go to AA," that is obviously not true. The addict feels no need to do that at all, and isn't. But when she says, "I am moving out and will be open to getting back together when you are getting treatment for your addiction," then all of a sudden the addict feels "I need to get some help or I am going to lose my marriage." The need has been transferred. It is the same with any kind of problematic behavior of a person who is not taking feedback and ownership. The need and drive to do something about it must be transferred to that person, and that is done through having consequences that finally make him feel the pain instead of others. When he feels the pain, he will feel the need to change...A plan that has hope is one that limits your exposure to the foolish person's issues and forces him to feel the consequences of his performance so that he might have hope of waking up and changing.”
Source: Necessary Endings: The Employees, Businesses, and Relationships That All of Us Have to Give Up in Order to Move Forward
“Page 143:
There is no use either in cherishing illusions as to the practical consequences of a system in which political power and control of economic production and distribution are irrevocably delegated to, or conferred upon, the same persons. In so far s the state absorbs and distributes a larger and larger portion of the public wealth, the leaders of the ruling class come to possess greater and greater facilities for influencing and commanding their subordinates, and more and more easily evade control by anybody.”
Source: The Ruling Class
“Page 147:
As nation and state are two radically distinct notions, it is clearly not redundant to treat the growth processes of the modern state and of modern nationalism separately in discussing the causes of revolution. That the development of the state sometimes parallels the growth of nationalism is beyond doubt, but that the term “nation-state” in most cases grossly simplifies the actual complexity of the population of most states is just as certain. The most blatant consequence of this latter confusion is that what many modern social scientists call “nation building” is rather “state building,” which often turns out to be “nation destroying” instead. The strengthening of the state under the guise of “nation building” occurs at the expense of groups whose claim to nationhood is quite valid. The attempt to merge already existing nations or near-nations into a novel state-sponsored supernation is patently artificial. Terror is the usual means used to prevent such weak structures from tottering to the ground.
The growth of true nationalism then is the growth of that sentiment of belonging together and differentiation from others which is such a salient feature of the modern world. Not surprisingly, whether or not the potentially explosive elements of nationalism will reach revolutionary dimensions is determined by the historical context. However, one general conclusion is warranted: nationalism in some manifestation is always involved in modern revolutions.”
Source: The Phenomenon of Revolution
“Page 147: Over time, this lack of participation in the military by the white overclass could lead to an increasing divergence between the norms of the civilian and the military elites in the United States, and a declining respect for civilian authority by a heavily middle-class and working-class military. The incidents of insubordination that greeted President Clinton’s attempt to end the ban on homosexual men and women in the military showed the existence of both the cultural gap and the possible consequences.”
Source: The Next American Nation: The New Nationalism and the Fourth American Revolution
“Page 15:
As of the 1960 census, America was about 87 percent European, 11 percent African, something more than 1 percent Latin, and something less than 1 percent Asian.”
Source: Facing Reality: Two Truths about Race in America
“Page 15:
This prohibition to emigration [from China] applied not only to persons wishing to settle permanently abroad but often to itinerant merchants as well. It seems to have stemmed, at least in part, from the Chinese attitude of superiority with regard to other peoples. A Chinese who preferred to live among barbarians must likewise be an inferior person.”
Source: Double Identity the Chinese in Modern Thailand
“Page 154:
The presumption that the workforces of all nondiscriminating employers would be sexually balanced—which is the ‘central assumption’ underlying the use of statistics in discrimination cases—is so at variance with reality that one must question a legal system that erects it.”
Source: Biology at Work: Rethinking Sexual Equality
“Page 155:
Before the War, textbooks used in Chinese schools in Southeast Asia were published mainly by two large printing concerns in China (the Commercial Press and the Chung-hwa Book Company, both in Shanghai) and were identical with textbooks used in China itself. Thus, pupils attending Chinese schools in Thailand were given as strong an indoctrination of Chinese nationalism as students in China proper; China was accorded paramount attention, invariably referred to as ‘our country’, and little attempt was made to foster an appreciation of local Southeast Asian traditions and history.”
Source: Double Identity the Chinese in Modern Thailand
“Page 16:
…the character of the Chinese immigrant gradually changed from that of a simple Oriental trader or labourer to an essential middleman between Western importers and exporters on the one hand and the mass of the peasant population on the other. Chinese shopkeepers and itinerant traders funneled the manufactures of the West from European import houses in Bangkok to the indigenous population throughout the Kingdom, and at the same time acted as collection agencies for local products—tin, shellac, rubber—exported to the industries of the West.”
Source: Double Identity the Chinese in Modern Thailand
“Page 165:
A state is a legal-territorial concept referring to that set of structures and institutions that seek to maintain control over a population within a specific geographical area. A nation refers to a group of people who share culture, history and usually language in a specific territory and who give political expression to this common identity. A nation-state is a state in which national and political borders coincide. In most cases, they do not.”
Source: The Demographic Struggle for Power
“Page 178-179:
It was not only unnecessary but imprudent to recruit Burmese [during the time Burma was part of the British Empire]. There could be little reliance on troops raised from among a people with no divisions of caste but united in religion, race and national sentiment … Obviously security required that the Burmese should be disarmed and debarred from military service. The Karens and other minor tribes, however, might be expected to side with the British, and these have been recruited, even when an initial reluctance had to be dispelled, but it has always been easy to find reasons for withholding military training, even as volunteer cadets, from the great mass of the people.”
Source: Colonial Policy And Practice
“Page 180:
A fascinating contemporary parallel, and another example of destruction through centralization if a federal union harbors a single disproportionately large power, has been furnished by the short-lived United States of Indonesia. When it was created in December 1949, it was composed of sixteen member states of which one was so large that its subordination without its own consent was impossible …
Page 183:
… if our present unifiers really want union, they must have disunion first. If Europe is to be united under the auspices of the European Council, its participating great powers must first be dissolved to a degree that, as in Switzerland … none of its component units is left with a significant superiority in size and strength over the others.
Page 187:
This is why such attempts at international union as the European Council or the United Nations are doomed to failure if they continue to insist on their present composition. Compromising with their framework a number of unabsorbably great powers, they suffer from the deadly disease of political cancer. To save them it would be necessary to follow Professor Simons who said of the overgrown nation-states that:
‘These monsters of nationalism and mercantilism must be dismantled, both to preserve world order and to protect internal peace. Their powers to wage war and restrict world trade must be sacrificed to some supranational state or league of nations. Their other powers and functions must be diminished in favor of states, provinces, and, in Europe, small nations.’
This is, indeed, the only way by which the problem of international government can be solved. The great powers, those monsters of nationalism, must be broken up and replaced by small states; for, as perhaps even our diplomats will eventually be able to understand, only small states are wise, modest and, above all, weak enough, to accept an authority higher than their own.
Page 190
But war is fortunately not the only means by which great powers can be divided. Engulfed in a swamp of infantile emotionalism, and attaching phenomenal value to the fact that they are big and mighty, they cannot be persuaded to execute their own dissolution. But, being infantile and emotional, they can be tricked into it.”
Source: The Breakdown of Nations
“Page 193:
Any attempt to increase the population size of one ethnic group relative to others is confrontational. As such, it is clearly not meant to dissuade ethnic leaders and nationalist populations against ethnic conflict. In fact, the goal of increasing ethnic populations is based on the underlying view that, with successful demographic engineering, an ethnic group will gain dominance over others. Similarly, the methods for population augmentation involve processes that are antagonistic to selected ethnic groups. Indeed, relocating population, forcing assimilation, and encouraging population growth of a target population are all antagonistic acts. Such confrontational policies are resented by those they are meant to affect, and are bound to provoke an intensification of nationalist sentiment and amplify demands for ethnic rights (be they cultural or secessionist). … Since ethnic regulation implies the elimination or suppression of ‛other’ ethnicities, instead of easing inter-ethnic animosities and improving inter-ethnic relations, the demographic struggle for power portends the perpetuation of inter-ethnic conflict.”
Source: The Demographic Struggle for Power
“Page 199: According to the U.S. Bureau of Economic Statistics, more than 20 percent of all imports to the United States come from foreign subsidiaries or affiliates of U.S. multinational corporations. … This is why American business is so adamantly opposed to tariffs—not fear of foreign retaliation, but fear of tariffs on products from American-owned industrial plantations.”
Source: The Next American Nation: The New Nationalism and the Fourth American Revolution
“Page 200: This school of thought might be called “free trade plus.” The United States will benefit from global free trade, these liberals argue, as long as the skills and productivity of American workers are upgraded. Higher skills translate into higher productivity, which will in turn translate into higher wages. Here a good theory falls victim to an evil fact: productivity has been going up in America, without resulting wage gains for American workers. The average productivity of American workers increased by more than 30 percent between 1977 and 1992, while the average real wage fell by 13 percent.”
Source: The Next American Nation: The New Nationalism and the Fourth American Revolution
“Page 204: In an 1848 address, he (Karl Marx) observed:
"Generally speaking, the Protective system in these days is conservative, while the Free Trade system works destructively. It breaks up old nationalities and carries antagonism of proletariat and bourgeoisie to the uttermost point. In a work, the Free Trade system hastens the Social Revolution. In this revolutionary sense alone, gentlemen, I am in favor of Free Trade."
… the neo-fascist right is more likely than the cosmopolitan left to benefit from erosion of living standards by free-market globalism. Laissez-faire globalism may breed its own nemesis, in the form of the most radical and destructive kinds of ethnic nationalism and economic statism.”
Source: The Next American Nation: The New Nationalism and the Fourth American Revolution
“Page 207
In the inner cities of all the major metropolitan areas across the United States, ethnic Koreans represent an increasingly glaring market-dominant minority vis-à-vis the relatively economically depressed African-American majorities around them. In New York City, Koreans, less than .1 percent of the city’s population, own 85 percent of produce stands, 70 percent of grocery stores, 80 percent of nail salons, and 60 percent of dry cleaners. In portions of downtown Los Angeles, Koreans own 40 percent of the real estate but constitute only 10 percent of the residents. Korean-American businesses in Los Angeles County number roughly 25,000, with gross sales of $4.5 billion. Nationwide, Korean entrepreneurs have in the last decade come to control 80 percent of the $2.5 billion African-American beauty business, which—“like preaching and burying people”—historically was always a “black” business and a source of pride, income, and jobs for African-Americans. “They’ve come in and taken away a market that’s not rightfully theirs,” is the common, angry view among inner-city blacks.
Page 208
At a December 31, 1994, rally, Norman “Grand Dad” Reide, vice president of Al Sharpton’s National Action Network, accused Koreans of “reaping a financial harvest at the expense of black people” and recommended that “we boycott the bloodsucking Koreans.” More recently, in November 2000, African-Americans firebombed a Korean-owned grocery store in northeast Washington, D.C. The spray-painted message on the charred walls: “Burn them down, Shut them down, Black Power!”
Source: World on Fire: How Exporting Free Market Democracy Breeds Ethnic Hatred and Global Instability
“Page 209:
Indeed, according to Friedlander, ‛autonomy relationships during the twentieth century were mainly designed as placebos to frustrate independence movements and offset secessionist pressures … In almost every instance, grants of autonomy were reluctantly given and ungratefully received.’ Several examples of regional autonomy are described below, and it is clear that as long as ethnic and administrative boundaries coincide, decentralization of economic and political powers by region will not necessarily reduce the secessionist pressures and in all likelihood will only fuel the secessionist fires.”
Source: The Demographic Struggle for Power
“Page 21: Present-day whites relate to their material as spokesmen, not advocates. This is because they believe that the truth or other merits of an idea are intrinsic to the idea itself. How deeply a person cares about or believes in the idea is considered irrelevant to its fundamental value. The truth of the matter is in the matter. This view—the separation of truth and belief—is heavily influenced by what whites understand of the scientific method, where the goal is to achieve a stance of neutral objectivity with regard to the truth that is “out there”: a truth that is not the be possessed or created but, rather, discovered.”
Source: Black and White Styles in Conflict
“Page 210
Indeed, precisely because American society is so wealthy overall, America has come to occupy the role of a starkly market-dominant minority vis-à-vis the rest of world. We are now the object of intense resentment, even hatred, spurred by globalization.”
Source: World on Fire: How Exporting Free Market Democracy Breeds Ethnic Hatred and Global Instability
“Page 22:
Yet it would be a mistake to consider these immigrants of the last several decades alone and friendless in an alien land. Even before leaving China, their way had been smoothed by good organization and a spirit of co-operation. The prospective immigrants merely registered with a hotel in any of the cities of South China, and this hotel secured passage for the immigrant and his family if necessary—usually on the open deck of a European coastal steamer—took care of legal documentation, and saw that at their destination the emigrants were welcomed by persons speaking their own dialect, guided safely through immigration inspection and finally housed at another Chinese hotel until a more permanent residence could be found. …
Once in Bangkok, the usual port of disembarkation, the immigrant was certain to have helpful hands extended from relatives, friends from his own village in China, or persons speaking his dialect. Through these persons, living quarters, a job, and perhaps sufficient capital to get started as a street hawker would be provided without question.”
Source: Double Identity the Chinese in Modern Thailand
“Page 229:
The great modern fact is the huge standing army that is a severe custodian of the law, is obedient to the orders of a civil authority and has very little political influence, exercising indirectly at best such influence as it has. Virtually invariable as that situation is in countries of European civilization, it represents a most fortunate exception, if it is not absolutely without parallel, in human history. Only a habit of a few generations standing, along with ignorance or forgetfulness of the past, can make such a situation seem normal to those of us who have lived at the end of the nineteenth and the beginning of the twentieth century, and so find it strange when we chance upon exceptions.”
Source: The Ruling Class
“Page 244:
The Jewish involvement in influencing immigration policy in the United States is especially noteworthy as an aspect of ethnic conflict. ...
Throughout much of the period from 1881 to 1965, one Jewish interest in liberal immigration policies stemmed from a desire to provide a sanctuary for Jews fleeing from anti-Semitic persecutions in Europe and elsewhere. ...
There is also evidence that Jews, much more than any other European-derived ethnic group in the United States, have viewed liberal immigration policies as a mechanism of ensuring that the United States would be a pluralistic rather than a unitary, homogeneous society (e.g., Cohen 1972). ... Pluralism serves internal Jewish interests because it legitimates the internal Jewish interest in rationalizing ... Jewish group commitment and non-assimilation, what Howard Sachar (1992, 427) terms its function in “legitimizing the preservation of a minority culture in the midst of a majority’s host society.” ...
Ethnic and religious pluralism also serves external Jewish interests because Jews become just one of many ethnic groups. This results in the diffusion of political and cultural influence among the various ethnic and religious groups, and it becomes difficult or impossible to develop unified, cohesive groups of gentiles united in their opposition to Judaism. Historically, major anti-Semitic movements have tended to erupt in societies that have been, apart from the Jews, religiously or ethnically homogeneous.”
Source: The Culture of Critique: An Evolutionary Analysis of Jewish Involvement in Twentieth-Century Intellectual and Political Movements
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What, then, is the explanation which the student of human evolution has to offer as a final purpose for man’s existence? It is not, as the Victorian scientists thought, to permit the individual man or woman to develop his latent potentialities; but to permit a closed society, be it tribe or nation, to develop its collective potentialities of brain and of body as an evolutionary unit. It is only when we make the assumption that evolution aims at the production of societies – not of individuals that we come by a satisfying explanation of man’s dual mentality, and the constituent elements of human nature.”
Source: Evolution and Ethics