Quotes About Racialized

Why is the integrity of the literary canon everywhere articulated in terms of its imagined integration to a nation-state as well as a racialized civilization? What would it mean to seek justification for literary studies on the basis of aesthetic value rather than the contestable presumption that literary canons function as the preeminent repositories of national cultures and/or racialized civilizations?

networks of social relations and institutions which have the effect of sustaining a combination of actions, cultures, and practices which then reproduce racialized inequalities over time.

What you have now then is the marketing of racialized identities as tools for consumption. And certain racialized bodies and images are associated with hipness, coolness, edginess. So all kinds of youth all over the world are appropriating that style as a way of, sort of, countering authority, stating their rebelliousness, and wanting to be seen as significant.

I think that, in America, even though race is a social construct, I mean, we say this in theory, but I think a lot of people don't believe that it really is. And so it's still a very racialized society.

The police pull up in back of my car and run my plates - they don't see you as you are; they see you through a racialized negative gaze. I think the best thing is not to internalize it too much, or it'll make you crazy because you know it's going to happen again.

Part of the racialized sexism wants everyone to think that a 15-year old Mexican is not a girl, she's a woman. We know she's a girl. We can never emphasize this enough, because this is the fate of colored girls globally right now: the denial of their girlhood, the denial of their childhood, and the constant state of risk and danger they are living in.

We have been fed so many false narratives, many of them racialized to deliberately feed a racist agenda. It's important to address and dig into that wherever you can.

In Pryor, I saw someone channel what I call minor feelings: the racialized range of emotions that are negative, dysphoric, and therefore untelegenic, built from the sediments of everyday racial experience and the irritant of having one's perception of reality constantly questioned or dismissed. Minor feelings arise, for instance, upon hearing a slight, knowing it's racial, and being told, Oh, that's all in your head.

Minor feelings are also the emotions we are accused of having when we decide to be difficult—in other words, when we decide to be honest. When minor feelings are finally externalized, they are interpreted as hostile, ungrateful, jealous, depressing, and belligerent, affects ascribed to racialized behavior that whites consider out of line. Our feelings are overreactions because our lived experiences of structural inequity are not commensurate with their deluded reality.

Minor feelings occur when American optimism is enforced upon you, which contradicts your own racialized reality, thereby creating a static of cognitive dissonance. You are told, "Things are so much better," while you think, Things are the same. You are told, "Asian Americans are so successful," while you feel like a failure. This optimism sets up false expectations that increase these feelings of dysphoria.

Here on a frontier back road more than half a century before the Civil War, two different, racialized definitions of sovereign liberty faced off against each other. The first, represented by Jackson, imagined "free born" to mean white born and "liberty" to mean the ability to do whatever they wanted, including to buy and sell humans and move them, unrestrained by interior frontiers, across a road that by treaty belonged to an indigenous nation.

I think fear has been racialised. When you get someone who says 'I was afraid' of a big black guy, that's enough to say, 'Okay, not guilty,' or, 'No indictment.' It's persisted over generations, and it needs to stop.

The health of thirty million African Americans is continually imperiled, partly because many eschew effective care rather than risk the tender mercies of government-sponsored medicine. Although many studies and abuses contributed to this iatrophobia, Tuskegee remains the iconic symbol of racialized medical abuse.

The push to abolish psychiatry can seem very privileged when some, especially racialized people, gender nonconforming people, poor people, and their intersected oppressions, don't have access to any meaningful form of mental health care, including psychiatric diagnosis that provides access to other state services (in such avenues as education, employment accommodation, SSDI).

As Rachel Gorman claims about current-day mad pride organizing, it is hard to decenter whiteness in mad organizing if people of color can't afford to take up the mad identity, because of a variety of reasons, including already living under surveillance by medico-judicial apparatuses, not having access to mental health care, and the seeming irrelevance of mad movements to the lived experience of racialized and colonized people.

To believe in blackness solely as a negative binary in a prejudicial racialized structure, and to further believe that this binary is and will forever be the essential, eternal, and primary organizing category of human life, is a pessimist's right but an activist's indulgence. Meanwhile, there is work to be done (xxxiv).

Let us emphasize instead that owing to complex, uneven material histories of colonization and the oppression of racialized groups within the United States, the sites of minority or colonized literary production are at different distances from the canonical nationalist project of reconciling constituencies to idealized forms of community and subjectivity.

One of the things that I wanted to do in all aspects of my life is to tear down barriers. And, I feel those barriers exist for any racialized person. They particularly exist for people who are very visible, so a visible minority or someone who expresses their faith visibly.

we have to be aware of the power and importance of organizing not just around identity, but the materiality of daily life, which still, in many respects, is racialized for people of color. You build from that, but you have a grander social vision that transcends it and recognizes the strengths and limitations that are drawn from the particularity of identity.

In the U.S. of the last several decades, this consolidation of economic wealth and power constitutes the important political backdrop of the rise of the carceral state. It benefits, too, from the historical backdrop—the legacies of genocide, slavery, racialized caste systems, and other forms of structural violence of the U.S. past.

To understand prisons as racially structured, consider, first, how the racialized make-up of the prison population is usually described. Writers often deploy a kind of shorthand here, stating the prisons are made up of over 60 percent or more prisoners of color.[80] At one point that figure was as high as 70 percent for "'minorities,"' or 'people of color'.