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Asian Quotes

“If a guy has a thing for black women - jungle fever. If a guy has a thing for asian women - yellow fever. If a guy has a thing for indian women - curry craving. Is there a term for having a thing for white women? What about latina woman? For white women: Calcium deficiency? White delight? Snowburn? Mayo madness? Reverse-colonialism? Racism? The other white meat? Empanada ecstacy? Guacamole grip? Tostones temptation? Arepa amor? Cafe con leche? A taste for churros? Sofrito satisfaction? Cortez' revenge? Catholocism? Arroz con pussy? Chile con culo?”

“[novan]: bassists are very good with their fingers [novan]: and some of us sing backup vocals, so that means we're good with our mouths too... (~ IM chat with Novan Chang, 18, bassist)”

“There is so much diversity in Indie films and books already. Saying there is a lack of Asians in films or in television is not accurate. It is out there, but not so much on the big screen. Rather than saying let's make more big studio Asian American films, let's say, let's bring more and highlight more Asian American films - indie or big studio out prominently in the press and media so there are more different Asian voices heard. - The Asian American Experience Anthology By Kailin Gow”

“The only difference between having an affair here and having an affair there was that the American men would always ended up losing half of his estates over a woman he was infatuated just as much as the next tramp who would come his way, while Japanese men would only earn more respect from their subordinates through the possession of much younger women, as a sign of prowess and affluence, while their wives at home, as if there were rule books distributed nationally on the “proper” marriage etiquette for all young Japanese women to read before they enter into the matrimony, would turn a blind eye on their disloyalty quietly.”

“What looks to Westerners like Asian deference, in other words, is actually a deeply felt concern for the sensibilities of others. As the psychologist Harris Bond observes, “It is only those from an explicit tradition who would label [the Asian] mode of discourse ‘selfeffacement.’ Within this indirect tradition it might be labeled ‘relationship honouring.’ ” And relationship honoring leads to social dynamics that can seem remarkable from a Western perspective. It’s because of relationship honoring, for example, that social anxiety disorder in Japan, known as taijin kyofusho, takes the form not of excessive worry about embarrassing oneself, as it does in the United States, but of embarrassing others.”

“It doesn't matter who you are or where you come from or what you look like or who you love. It doesn't matter whether you're black or white or Hispanic or Asian or Native American or young or old or rich or poor, able, disabled, gay or straight, you can make it here in America if you're willing to try.”

“One participant described her frustration when she joined the Asian American Association in high school: 'I totally did not fit in...It kind of made me mad because I looked like them, so I felt like I identified with them, but once I got in, I learned I really don't at all.' Caught between the expectations of two groups, [transracial adoptees] often felt rejected by White people due to physical differences and by people of their birth ethnicity due to lack of language and cultural knowledge.”

“The indignity of being Asian in this country has been underreported. We have been cowed by the lie that we have it good. We keep our heads down and work hard, believing that our diligence will reward us with our dignity, but our diligence will only make us disappear. By not speaking up, we perpetuate the myth that our shame is caused by our repressive culture and the country we fled, whereas America has given us nothing but opportunity.”

“Through a chink in my fingers, I watched Mel react. She fished around in her sock, producing a switchblade. She clicked it open and whipped it through the air. The steel blade caught the sunlight, and flashed. Then she tore after the creature, squealing and hoofing as it had. It looked up at her in dismay, and I partially pitied it, pitied the terror on its homely face. She swiped the blade across its side as it attempted to turn around, its legs scrabbling, its pudgy body squirming and twitching, trying in vain to push through the dense tangle. Mel had a chance to knife it again—I could see her debating whether she should, but she wiped the bloody blade against her sock instead. The injured creature finally made headway into the creepers. Another squeal, and then its backside and tufted tail disappeared into the undergrowth. Shuddering, I moved my hands from my face. I stared at Mel. I tried to breathe. The pig’s blood looked bright and alarming against the grimy cotton of her sock. FROM DAMSELFLY “Will it die?” I whispered. “I didn’t get it very deep. I should have killed it. Killed it before it killed you.”

“Alexander may or may not have peeked out of the kitchen office to make sure Eden actually ate the rest of her Asian fusion abomination. Her delicious Asian fusion abomination. As much as it bothers him to admit, Alexander has never tasted anything so amazing before. The sauce was tangy, notes of lime coming to the forefront without being overpowering. The mini pita shells she'd used had been warmed on the skillet, offering a lovely crunchy texture to offset the softness of the Pad Thai.”

“Mariko had given her notorious sweet tooth full rein. Lex stared at the table of food and could already feel the sugar eating cavities into her enamel. Banana nut bread, sesame-crusted Chinese doughnuts, almond cookies, fruit cocktail and almond custard, steamed egg cake, even honey walnut prawns. On the non-Asian side was rum cake, blueberry pecan muffins, strawberry almond rolls, and croissants.”

“My interest has always been in the place where sex and race are both obscenely conspicuous and yet consciously suppressed, largely because of the liminal place that the Asian man occupies in the midst of it: an “honorary white” person who will always be denied the full perquisites of whiteness; an entitled man who will never quite be regarded or treated as a man; a nominal minority whose claim to be a “person of color” deserving of the special regard reserved for victims is taken seriously by no one. In an age characterised by the politics of resentment, the Asian man knows something of the resentment of the embattled white man besieged on all sides by grievances and demands for reparation, and something of the resentments of the rising social justice warrior, who feels with every fibre of their being that all that stands in the way of the attainment of their thwarted ambitions is nothing so much as a white man. Tasting of the frustrations of both, he is denied the entitlements of either.”

“[…] as the bearer of an Asian face in America, you paid some incremental penalty, never absolute, but always omnipresent, that meant that you were by default unlovable and unloved; that you were presumptively a nobody, a mute and servile figure, distinguishable above all by your total incapacity to threaten anyone; that you were many laudable things that the world might respect and reward, but that you were fundamentally powerless to affect anyone in a way that would make you either loved or feared. What was the epistemological status of such an extravagant assertion? Could it possibly be true? Could it survive empirical scrutiny? It was a dogmatic statement at once unprovable and unfalsifiable. It was a paranoid statement about the way others regarded you that couldn’t possibly be true in any literal sense. It had no real truth value, except that under certain conditions, one felt it with every fibre of one’s being to be true.”

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“Like so many interactions in the Sikh community, the encounter will end in a kind of wrestling match, with one person trying to thrust money on the other, the other refusing to accept, and both people ending up offended and possibly physically bruised by the other's persistence.”

“Look north, he said, In the middle of that vast plain is a single lonely peak. In the light of the setting sun you can just make out the ruins of A-fang-kung, the palace of the great Ch'in Shih-huang, among the weeds and the high grass. Look west. The wind is rustling the woods where the gray mountain mist hides Mou-ling, the tomb of Emperor Han Wu-ti. In the east you can see the white wall reflecting the green hills where a red rooftop pierces the sky and the pale moon comes and goes. No one leans on the on the jade balustrades at Huang-ch'ing-kung where Emperor Hsuan Tsung frolicked with his ill-fated concubine Yang Kue-fei. Those three emperors were for ten millennia the heroes of our history. Where are they now? [Fenkl translation]”