Quotes About Class

We're not all created equal. There are the Carries and Royces of the world, high up in their gated mansions and their fancy schools, and then there's me and my family, who are just struggling to keep our footing. Though our paths may cross momentarily, maybe it's better to stick to our own circle, so we don't get hurt when we crash into each other.

There's no justice for the poor man. Money buys justice, and I have no doubt there's a great deal of money in that man's pockets to buy the finest judge on the bench.

What a delight to have such a handsome couple before me, Miss Swan, Mr. McNeal. You must both

None of us should be ashamed to speak of our class power or lack of it. Overcoming fear, even the fear of being immodest, and acting courageously to bring issues of class- especially radical standpoints – into the discourse of blackness is a gesture of militant defiance, one that runs counter to bourgeois insistence that we think of "money" in particular and class in general as private matters.

Maintaining connections with family and community across class boundaries demands more than just summary recall of where one's roots are, where one comes from. It requires knowing, naming, and being ever-mindful of those aspects of one's past that have enabled and do enable one's self-development in the present, that sustain and support, that enrich. One must also honestly confront barriers that do exist, aspects of that past that do diminish.

A shift in class values occurs in black life when integration comes and with it the idea that money is the primary marker of individual success, not how one acquires money. Adopting that worldview changed the dynamics of work in black communities. Black men who could show they had money (no matter how they acquired it) could be among the powerful. It was this thinking that allowed hustlers in black communities to be seen as just as hardworking as their Wall Street counterparts.

Given the changing realities of class in our nation, widening gaps between the rich and poor, and the continued feminization of poverty, we desperately need a mass-based radical feminist movement that can build on the strength of the past, including the positive gains generated by reforms, while offering meaningful interrogation of existing feminist theory that was simply wrongminded while offering us new strategies.

The fate of the poor both locally and globally will to a grave extent determine the quality of life for those who are lucky enough to have class privilege. Repudiating exploitation by word and deed is a gesture of solidarity with the poor.

To me feminism is not simply a struggle to end male chauvinism or a movement to ensure that women will have equal rights with men; it is a commitment to eradicating the ideology of domination that permeates Western culture on various levels—sex, race, and class, to name a few—and a commitment to reorganizing U.S. society so that the self-development of people can take precedence over imperialism, economic expansion, and material desires.

Women who were lesbians, of all races and classes, were at the forefront of the radicalization of contemporary female resistance to patriarchy in part because this group had their sexual preference already placed themselves outside the domain of heterosexist privilege and protection, both in the home and in the workplace. No matter their class, they were social outcasts.

The idea of common oppression was a false and corrupt platform disguising and mystifying the true nature of women's varied and complex social reality. Women are divided by sexist attitudes, racism, class privilege, and a host of other prejudices. Sustained woman bonding can occur only when these divisions are confronted and the necessary steps are taken to eliminate them.

Working with students and families from diverse class backgrounds, I am constantly amazed at how difficult it is to cross boundaries in this white supremacist, capitalist, patriarchal society. And it is obviously most difficult for individuals who lack material privilege or higher levels of education to make the elaborate shifts in location, thought, and life experience cultural critics talk and write about as though it is only a matter of individual will.

By championing hedonistic consumerism and encouraging individuals of all classes to believe that ownership of a particular object mediated the realities of class, mass media created a new image of the rich.

From the onset, reformist white women with class privilege were well aware that the power and freedom they wanted was the freedom they perceived men of their class enjoying.

Feminist scholarship has documented that the positive benefits masses of women have gained by entering the workforce have more to do with increased self-esteem and positive participation in community. No matter her class the woman who stayed at home working as a housewife was often isolated, lonely, and depressed.

Let's face the reality that if OJ Simpson had been poor or even lower-middle-class there would have been no media attention. Justice was never a central issue. Our nation's tabloid passion to know about the lives of the rich made class a starting point.

While the poor are offered addiction as a way to escape thinking too much, working people are encouraged to shop.

While it is evident that many women suffer from sexist tyranny, there is little indication that forges 'a common bond among all women.' There is much evidence substantiating the reality that race and class identity creates differences in quality of life, social status, and lifestyle that take precedence over the common experience women share - differences that are rarely transcended.

Oftentimes the poor are more addicted to excess because they are the most vulnerable to all the powerful messages in media and in our lives in general which suggest that the only way out of class shame is conspicuous consumption

TESTIMONY IN NEW AGE writing affirms the way in which embracing a love ethic transforms life for the good. Yet a lot of this information only reaches those of us who have class privilege.

Feminist efforts to grant women social equality with men of their class neatly coincided with white supremacist capitalist patriarchal fears that white power would diminish if nonwhite people gained equal access to economic power and privilege. Supporting what in effect became white power reformist feminism enabled the mainstream white supremacist patriarchy to bolster its power while simultaneously undermining the radical politics of feminism.

The only genuine hope of feminist liberation lies wth a vision of social change which challenges class elitism.

When women with class power opportunistically use a feminist platform while undermining feminist politics that helps keep in place a patriarchal system that will ultimately re-subordinate them, they do not just betray feminism; they betray themselves.

The neat binary categories of white and black or male and female are not there when it comes to class. How will they identify the enemy. How will they know who to fear or who the challenge.