Quotes from John Howard Griffin

The emotional garbage I had carried all of those years - the prejudice and the denial, the shame and the guilt - was dissolved by understanding that the Other is not other at all.

He was not talking with US, but with his IMAGE of us.

The delusion lies in the fact that no matter how well we think we know the Other, we still judge from within the imprisoning framework of our own limited cultural criteria, we still speak within the cliché of the stereotype." That

Eventually, some black thinkers believe, this separation may be the shortest route to an authentic communication at some future date when blacks and whites can enter into encounters in which they truly speak as equals and in which the white man will no longer load every phrase with unconscious suggestions that he has something to concede to black men or that he wants to help black men overcome their blackness.

Many otherwise decent men and women could find no other solution. They are willing to degrade themselves to their basest levels to prevent the traditional laborer from rising in status or, to put it bluntly, from "winning," even though what he wins has been rightfully his from the moment he was born into the human race. I

Newspapers play up as sensational every attempt by a Negro to rape a white woman. Yet this white rape of Negro women is apparently a different matter. But it is rape nonetheless, and practiced on a scale that dwarfs the Negro's defaults. The

Our experience with the Nazis had shown one thing: where racism is practiced, it damages the whole community, not just the victim group. Were we racists or were we not? That was the important thing to discover.

I learned a strange thing... that in a jumble of unintelligible talk, the word nigger leaps out with electric clarity. You always hear it and it always stings. And always it casts the person using it into a category of brute ignorance. I thought with some amusement that if these two women only knew what they were revealing about themselves to every Negro on that bus, they would have been outraged.

By keeping "peaceful" in this instance, we end up consenting to the destruction of all peace - for so long as we condone injustice by a small but powerful group, we condone the destruction of all social stability, all real peace

You can't get around what's right, though, he said. When we stop loving them, that's when they win.

I believe that before we can truly dialogue with one another we must first perceive intellectually, and then at the profoundest emotiomal level, that there is no Other - that the Other is simply Oneself in all the significant essentials. This alone is the key that can unlock the prison of culture. It will neutralize the poisons of the stereotype that allow men to go on benevolently justifying their abuses against humanity.

How can you render the duties of justice to men when you're afraid they'll be so unaware of justice they may destroy you? ...especially since their attitude toward their own race is a destructive one.

In no instance were these reports true or were any of these cities actually in flames. But the result was immediate action on the part of white officials. They got in contact with important community and industrial leaders. Riot control measures were ordered into effect. Civilians armed themselves for the coming attack and stationed themselves at strategic points. In most cases many whites became aware of the "danger" and no local black person had any idea what was going on

I traveled from city to city in those days, and the view from within the ghettos was terrible and terrifying. While white people in the periphery were arming themselves against the day when they would have to defend themselves from attack by blacks (and really believed someone was fomenting a racial war in which black people would rise up and attack them), black people mostly without arms huddled inside the ghettos feeling that they were surrounded by armed whites.

Local white leadership was discredited in the eyes of black people, too, by their insistence on asking me, when we met to discuss the local events, usually with black people, if I had discovered who was the traveling black agitator who had come in and stirred up their "good black people." And had I discovered if there were any communists behind the disruptions?

Certainly many Northern cities deplored what was going on in the South. But when Martin Luther King, who had been so praised in the North for the work he did in the South, came to work in the cities of the North, the very officials who had praised him sometimes led opposition to his work locally.

The great danger in the South comes precisely from the fact that the public is not informed. Newspapers shirk notoriously their editorial responsibilities and print what they think their readers want. They lean with the prevailing winds and employ every fallacy of logic in order to editorialize harmoniously with popular prejudices.

Some whites, who had never really understood, were offended by this sudden death of their role as the "good white leading the poor black out of the jungle." Many of these were among the saddest people of our time, good-hearted whites who had dedicated themselves to helping black people become imitation whites, to "bringing them up to our level," without ever realizing what a deep insult this attitude can be.

In Black Like Me, I tried to establish one simple fact, which was to reveal the insanity of a situation where a man is judged by his skin color, by his philosophical "accident" - rather than by who he is in his humanity.

C]ulture-learned behavior patterns so deeply engrained they produce unconscious involuntary reactions-is a prison.

The real story is the universal one of men who destroy the souls and bodies of other men (and in the process destroy themselves) for reasons neither really understands. It is the story of the persecuted, the defrauded, the feared and detested.

But part of that incipient racism had always led whites to assume the leadership positions and perpetuated the view that whites rather than blacks were the heroes of the movement.

The same principle held in black universities, where students demanded more and more black teachers. White professors who had virtually dedicated their lives and their academic careers as historians, anthropologists, sociologists, to the problems of racism and its cures, thinking they did this for the good of the oppressed victims of racism (and often suffering social and academic insults as a result), were asked to leave schools in favor of black teachers. Some of them turned very bitter.

A couple of years ago I was seated in an auditorium in Detroit where Reverend Cleage was explaining to a conference of priests that what they called "black separatists" were in reality men who recognized the implacability of a white-imposed separation.