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Whiteness Quotes

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Whiteness Quotes

“Their cruelty made them feel good, it made them feel proud, it made them feel happy. And it made them feel closer to one another…Their shared laughter at the suffering of others is an adhesive that binds them to one another, and to Trump.”

“Jimmy and his activist friends were there to tell Bobby about the suffering that had scarred each black person in that room; that had scarred or killed people they loved; that had buried their communities in poverty; that had withheld their right to vote; that had lynched their grandfathers, raped their grandmothers, set the dogs on their children, called them “nigger” for daring to sit at a lunch counter; that had tried to deprive their children of education, their mothers of dignity in domestic labor, their fathers the dignity of being called “sir” and not “boy” at the age of 60. Bobby did not want the responsibility of bearing witness to their pain and their rage. Witness often exposes the unspoken claims of whiteness—its privilege to hide, its ability to deflect black suffering into comparatively sterile discussions of policy that take the heat off of “me” and put it on “that.”

“Nothing changes if we just feel shitty about being White. And nothing changes if we refuse to talk about it. The opposite of white pride does not have to be white shame. We can’t push it away and pretend it’s not us. We are not color-blind, we are not post-race, we do not get to reject our whiteness because it makes us feel bad…This does not get solved with a Celebration of Diversity Day and a coexist bumper sticker. (Kate Schatz)”

“My Country I don't have any caps left made back home Nor any shoes that trod your roads I've worn out your last shirt quite long ago It was of Sile cloth Now you only remain in the whiteness of my hair Intact in my heart Now you only remain in the whiteness of my hair In the lines of my forehead My country -Nazim Hikmet”

“Tall, head forward, eyes fastened on a rock, his arms higher than the pines, his hands holding a melon bigger than the sun, he paused an instant to get his bearing and secure his aim. Watching the figure etched against the bright blue sky, Cholly felt goose pimples popping along his arms and neck. He wondered if God looked like that. No. God was a nice old white man, with long white hair, flowing white beard, and little blue eyes that looked sad when people died and mean when they were bad. It must be the devil who looks like that -- holding the world in his hands, ready to dash it to the ground and spill the red guts so niggers could eat the sweet warm insides. If the devil did look like that, Cholly preferred him. He never felt anything thinking about God, but just the idea of the devil excited him. And now the strong, black devil was blotting out the sun and getting ready to split open the world.”

“Is it that by its indefiniteness it shadows forth the heartless voids and immensities of the universe, and thus stabs us from behind with the thought of annihilation, when beholding the white depths of the milky way? Or is it, that as in essence whiteness is not so much a color as the visible absence of color; and at the same time the concrete of all colors; is it for these reasons that there is such a dumb blankness, full of meaning, in a wide landscape of snows- a colorless, all-color of atheism from which we shrink? And when we consider that other theory of the natural philosophers, that all other earthly hues — every stately or lovely emblazoning — the sweet tinges of sunset skies and woods; yea, and the gilded velvets of butterflies, and the butterfly cheeks of young girls; all these are but subtile deceits, not actually inherent in substances, but only laid on from without; so that all deified Nature absolutely paints like the harlot, whose allurements cover nothing but the charnel-house within; and when we proceed further, and consider that the mystical cosmetic which produces every one of her hues, the great principle of light, for ever remains white or colorless in itself, and if operating without medium upon matter, would touch all objects, even tulips and roses, with its own blank tinge — pondering all this, the palsied universe lies before us a leper; and like wilful travellers in Lapland, who refuse to wear colored and coloring glasses upon their eyes, so the wretched infidel gazes himself blind at the monumental white shroud that wraps all the prospect around him. And of all these things the Albino whale was the symbol. Wonder ye then at the fiery hunt?”

“The politics of whiteness transcends the colour of anyone's skin. It is an occupying force in the mind. It is a political ideology that is concerned with maintaining power through domination and exclusion. Anyone can buy into it, just like anyone can choose to challenge it. [...] Those who perceive every critique of white-dominated politics to be an attack of them as a white person are probably part of the problem.”

“This entire experience, although seemingly harmless in the grand cosmic scheme of life, was a perfect microcosm of the American dream. The good minority earned his rank by beating up the bad minority--a tale as old as the founding of this country. You try to gain as much proximity to whiteness and as much distance as you can from Blackness or the villain of the day, in order to become accepted by the mainstream.”

“Racism has permeated psychology and psychiatry from its genesis. Early clinicians came from white, European backgrounds, and used their culture's social norms as the basis for what being healthy looked like. It was a very narrow and oppressive definition, which assumed that being genteel, well-dressed, well-read, and white were the marks of humanity, and that anyone who deviated from that standard was not a person, but an animal in need of being tamed.”

“The time has come to realize that the interracial drama acted out on the American continent has not only created a new black man, it has created a new white man, too. No road whatever will lead Americans back to the simplicity of this European village where white men still have the luxury of looking on me as a stranger. I am not, really, a stranger any longer for any American alive. One of the things that distinguishes Americans from other people is that no other people has ever been so deeply involved in the lives of black men, and vice versa. This fact faced, with all its implications, it can be seen that the history of the American Negro problem is not merely shameful, it is also something of an achievement. For even when the worst has been said, it must also be added that the perpetual challenge posed by this problem was always, somehow, perpetually met. It is precisely this black-white experience which may prove of indispensable value to us in the world we face today. This world is white no longer, and it will never be white again.”

“[whiteness] has no real meaning divorced from the machinery of criminal power. The new people were something else before they were white—Catholic, Corsican, Welsh, Mennonite, Jewish—and if all our national hopes have any fulfillment, then they will have to be something else again. Perhaps they will truly become American and create a nobler basis for their myth. I cannot call it. As for now, it must be said that the process of washing the disparate tribes white, the elevation of the belief in being white, was not achieved through wine tastings and ice cream socials, but rather through the pillaging of life, liberty, labor and land; through the flaying of backs; the chaining of limbs; the strangling of dissidents; the destruction of families; the rape of mothers; the sale of children; and various other acts meant, first and foremost, to deny you and me the right to secure and govern our own bodies. The new people are not original in this. Perhaps there has been, at some point in history, some great power whose elevation was exempt from the violent exploitation of other human bodies. If there has been, I have yet to discover it. But this banality of violence can never excuse America, because America makes no claim to the banal. America believes itself exceptional, the greatest and noblest nation ever to exist, a lone champion standing between the white city of democracy and terrorists, despots, barbarians, and other enemies of civilization. One cannot, at once, claim to be superhuman and then plead mortal error. I propose to take our countrymen's claims of American exceptionalism seriously, which is to say I propose subjecting our country to an exceptional moral standard. This is difficult because there exists, all around us, an apparatus urging us to accept American innocence at face value and not to inquire too much. And it is so easy to look away, to live with the fruits of our history and to ignore the great evil done in all of our names. But you and I have never truly had that luxury.”

“White contains a balance of all colors in the spectrum, representing both the positive and negative aspects of all colors. Given it’s properties and undeniable associations with purity, white tends to amplify and reflect other colors and textures in it’s path. This is probably why I’m often asked to design white on white florals for marketing initiatives. The blooms add a delicate and feminine touch to the brand message, while allowing the product or idea to stand tall and look high-end.”

“We would often lead workshops in offices that were 95-100% white, and yet the participants would bitterly complain about Affirmative Action. This would unnerve me as I looked around these rooms and saw only white people. Clearly these white people were employed - we were in their workplace, after all. There were no people of color here, yet white people were making enraged claims that people of color were taking their jobs. This outrage was not based in any racial reality, yet obviously the emotion was real. I began to wonder how we managed to maintain that reality - how could we not see how white the workplace and its leadership was, at the very moment that we were complaining about not being able to get jobs because people of color would be hired over "us"? How were we, as white people, able to enjoy so much racial privilege and dominance in the workplace, yet believe so deeply that racism had changed direction to now victimize us?”

“White women can oscillate between their gender and their race, between being the oppressed and the oppressor. Women of color are never permitted to exist outside of these constraints: we are both women and people of color and we are always seen and treated as such.”

“We want Harvey Weinstein in prison. We want Brock Turner to have a longer sentence. We want Judge Aquilina to sign Nassar’s death warrant. We rely on a third party to take these ‘bad men’ away, usually in the form of an institution or the state. And this White Knight or Angry Dad is patriarchy personified. This is how our outraged activism fails to dismantle the intersecting systems of heteropatriarchy and racial capitalism that produce sexual violence – and strengthens them instead.”

“Proximity to Whiteness can help immigrants and people of color literally survive in this country. Your othering will be minimized, and if you're lucky, you can be spared from discrimination, profiling, and ending up on the wrong registries.”

“When we talked about "A Modest Proposal" I felt like I was running circles around everybody. I understood that shit better than the professor 'cause he was just a fan. I wasn't an Irishman, but I knew how it felt to have someone standing over you, controlling your life and wanting to call it something else. From the people at the Christian Fellowship to First Academy to my parents to Confucius to thousands of years of ass-backwards Chinese thinking, I knew how it felt. Everything my parents did to me and their parents did to them was justified under the banner of Tradition, Family, and Culture. And when it wasn't them it was someone impressing Christianity onto me and when it wasn't Christianity it was whiteness.”

“White people caused genocide after genocide, Yet you still boast about white superiority. You proclaim that people of color are inferior, While white society is the epitome of savagery. After all the heartaches inflicted by white people, A 100 generations worth apology won't be sufficient. Yet I am human enough to declare, we are all equal; All I ask is that, humans finally behave human.”

“We see race as what people of color have (or are.) If people of color are not present, race is not present. Further, if people of color are not present, not only is race absent, so is that terrible thing: racism. Ironically, this positions racism as something people of color have and bring to whites, rather than a system which whites control and impose on people of color.”

“Won't reparations divide us? Not any more than we are already divided. The wealth gap merely puts a number on something we feel but cannot say - that American propserity was ill-gotten and selective in its distribution. What is needed is an airing of family secrets, a settling with old ghosts. What is needed is a healing of the American psyche and the banishment of white guilt.”

“I see us as a black and white version of John and Yoko, a duet of magic and productivity. It feels as though it will last forever. Richard Pryor has finally found his panacea, me. People look at me as Richard's deliverance: he is the tragic, self- destructive freak no longer.”

“As I listen to their jive, I try to find my way around the street mind, the black man's mind. Feeling left out, like an ostracized kid at a playground, I try to join in on the "get down" flavor of the dialogue by calling Richard Pryor a nigger.”

“The artifacts that persist in my memory are the photographs of lynchings. But it’s not the burned, mutilated bodies that stick with me. It’s the faces of the white men in the crowd. There’s the photo of the lynching of Thomas Shipp and Abram Smith in Indiana in 1930, in which a white man can be seen grinning at the camera as he tenderly holds the hand of his wife or girlfriend.”

“Puerto Ricans don't like to talk about racism or admit that it exists among Puerto Ricans. Boricuas talk of an island free from racism, or they say that the amerikkkans brought it. Although the amerikkkans did make it worse, racism in Puerto Rico began with the Spanish. According to them, one drop of white blood meant you were white and better than your Black compatriot. Acceptance was given according to the "degree of whiteness." (From 1970)”

“My glorification of independence and individualism made me and easy target for the myth of meritocracy, and overshadowed what in my heart I knew to be true: the deep interconnectedness I longed for with family, friends, colleagues, and even strangers is core to human survival. Interdependence is our lifeblood.”

“Yes, it is true women of color have been the targets of a setup of monumental proportions, something that amounts to nothing short of a covert war against us. But it is also true that these attacks are their own proof of just how serious a threat to the status quo all women of color really are. So serious, in fact, that the very concept of the innocent white woman was constructed to keep us firmly in our place.”

“Fair & Lovely cream sells like hotcakes all around South Asia, even though everyone knows it's bullshit and doesn't help make you either "fair" or "lovely." You can never wipe off the brown no matter how hard you try, no matter how hard you pray, but, still, people aspire and hope maybe, one day, one bottle will contain a magical elixir that takes them to Whiteness.”

“I was co-leading a workshop with an African American man. A white participant said to him, "I don't see race; I don't see you as black." My co-trainer's response was, "Then how will you see racism?" He then explained to her that he was black, he was confident that she could see this, and that his race meant that he had a very different experience in life than she did. If she were ever going to understand or challenge racism, she would need to acknowledge this difference. Pretending that she did not noticed that he was black was not helpful to him in any way, as it denied his reality - indeed, it refused his reality - and kept hers insular and unchallenged. This pretense that she did not notice his race assumed that he was "just like her," and in so doing, she projected her reality onto him. For example, I feel welcome at work so you must too; I have never felt that my race mattered, so you must feel that yours doesn't either. But of course, we do see the race of other people, and race holds deep social meaning for us.”

“The new vantage from which Christian theology as a discourse on Christian identity must operate in the modern world, then, is the Christological horizon of Mary-Israel. To be Christian is to enter into this horizon. But where is the horizon concretely displayed, where is it made visible if not in despised dark (and especially dark female) flesh? Is this not the flesh of homo sacer . . .the flesh that is impoverished, "despised and rejected of men," flesh that in shame we "hide our faces from" (cf. Isa. 53:3)? But if this is the case, it follows that the poverty of dark flesh is where one finds the wealthy God. . . In (Christ"s) taking on the form of the slave, the from of despised dark (female) flesh there is the diclsoure (sic) of divinity, a disclosure that undoes the social arrangement of the colonial-racial tyranny (tynannos,), as the seventh-century theologian Maximus the Confessor called it, that is the darker side of modernity”

“Not having a group consciousness, whites often respond defensively when grouped with other whites, resenting what they see as unfair generalizations. Individualism prevents us from seeing ourselves as responsible for or accountable to other whites as members of a shared racial group that collectively benefits from racial inequality.”

“Because whites are not socialized to see ourselves collectively, we don't see our group's history as relevant. Therefore, we expect people of color to trust us as soon as they meet us. We don't see ourselves as having to earn that trust.”

“Ultimately, the imperative to be practical in our field hinges on a deep (if somewhat paradoxical) individualism. In spite of overtones of inclusivity, it treats critical work as self-contained, suggesting that truly ethical work in the library world requires each of us to come up with complete sets of questions and complete sets of answers, to individually balance what is understood to be theory with what is understood to be practice, to ensure that our language is always going to be intelligible to everyone. We in the library world ought to understand that this is neither possible nor desirable, as so much of what we do points to the fact that all work is both necessarily incomplete and necessarily interdependent--the citation, the bibliography and its community of complicated absences, the shelf with more than one item, the marginalia and corporeal micro-residues (visible and invisible) left on magazines pulled through circulation, the reference interaction in which knowledge reveals itself to be created between subjects rather than springing forth ex nihilo as the stuff of individual genius. But the individualist myth of exhaustiveness is pervasive, even if it is persistently exhausting. Such tiresome individualism is, of course, profoundly entangled with whiteness, serving as an animating force in well-worn colonial narratives of race: the unhinged white loner as mass shooter, as contrasted with the terrorist motivated by collective cultural allegiance; the intrepid white explorer 'discovering' the land through economic enterprise; the dark masses of migrants threatening to flood the white nation's border, containable only through mass detention, expulsion, or assimilation; the dispossession of a black single mother read as black cultural pathology. More specifically, it aligns epistemologically with the individualism of liberal racial politics: racism as an attribute of individuals, anti-racism as self-work, the problem and solution collocated and self-contained”

“Among the working classes, in the next few months, there grew up a certain prejudice against all fellow workers who were exceedingly pale. The new Caucasians began to grow self-conscious and resent the curious gazes bestowed upon their lily-white countenances in all public places. They wrote indignant letters to the newspapers about the insults and discriminations to which they were increasingly becoming subjected. They protested vehemently against the effort on the part of employers to pay them less and on the part of the management of public institutions to segregate them.”