Connally > Connally's Quotes

“But I couldn't draw as fast as she requested. Thus, I tried to create the worst abomination of a comic that I could, so as to make her not want comics anymore. That abomination, my friends, was Happy Noodle Boy.”
― Jhonen Vasquez

“You," he said, "are a terribly real thing in a terribly false world, and that, I believe, is why you are in so much pain.”
― Emilie Autumn, The Asylum for Wayward Victorian Girls

“There are no mistakes, just happy accidents.”
― Bob Ross

“I guess I’m a little weird. I like to talk to trees and animals. That’s okay though; I have more fun than most people.”
― Bob Ross

“Let's get crazy.”
― Bob Ross

“For example, although we are taught that women were granted suffrage in 1920, we ignore the fact that it was white women who received full access or that it was white men who granted it. Not until the 1960s, through the Voting Rights Act, were all women—regardless of race—granted full access to suffrage. Naming who has access and who doesn’t guides our efforts in challenging injustice.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“I believe that white progressives cause the most daily damage to people of color. I define a white progressive as any white person who thinks he or she is not racist, or is less racist, or in the “choir,” or already “gets it.” White progressives can be the most difficult for people of color because, to the degree that we think we have arrived, we will put our energy into making sure that others see us as having arrived. None of our energy will go into what we need to be doing for the rest of our lives: engaging in ongoing self-awareness, continuing education, relationship building, and actual antiracist practice. White progressives do indeed uphold and perpetrate racism, but our defensiveness and certitude make it virtually impossible to explain to us how we do so.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“The story of Jackie Robinson is a classic example of how whiteness obscures racism by rendering whites, white privilege, and racist institutions invisible. Robinson is often celebrated as the first African American to break the color line and play in major-league baseball. While Robinson was certainly an amazing baseball player, this story line depicts him as racially special, a black man who broke the color line himself. The subtext is that Robinson finally had what it took to play with whites, as if no black athlete before him was strong enough to compete at that level. Imagine if instead, the story went something like this: “Jackie Robinson, the first black man whites allowed to play major-league baseball.” This version makes a critical distinction because no matter how fantastic a player Robinson was, he simply could not play in the major leagues if whites—who controlled the institution—did not allow it. Were he to walk onto the field before being granted permission by white owners and policy makers, the police would have removed him.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“Stopping our racist patterns must be more important than working to convince others that we don't have them. We do have them, and people of color already know we have them; our efforts to prove otherwise are not convincing.”
― Robin DiAngelo, White Fragility: Why It’s So Hard for White People to Talk About Racism

“Whiteness, like race, may not be true—it’s not a biologically heritable characteristic that has roots in physiological structures or in genes or chromosomes. But it is real, in the sense that societies and rights and goods and resources and privileges have been built on its foundation. DiAngelo brilliantly names a whiteness that doesn’t want to be named, disrobes a whiteness that dresses in camouflage as humanity, unmasks a whiteness costumed as American, and fetches to center stage a whiteness that would rather hide in visible invisibility.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“One line of King's speech in particular - that one day he might be judged by the content of his character and not the color of his skin - was seized upon by the white public because the words were seen to provide a simple and immediate solution to racial tensions: pretend that we don't see race, and racism will end. Color blindness was now promoted as the remedy for racism, with white people insisting that they didn't see race or, if they did, that it had no meaning to them.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“But when we are not looking for the black or Asian perspective, we return to white writers, reinforcing the idea of whites as just humans, and people of color as particular kinds (racialized) of humans. This also allows white (male) writers to be seen as not having an agenda or any particular perspective, while racialized (and gendered) writers do.”
― Robin DiAngelo

“In my workshops, I often ask people of color, “How often have you given white people feedback on our unaware yet inevitable racism? How often has that gone well for you?” Eye-rolling, head-shaking, and outright laughter follow, along with the consensus of rarely, if ever. I then ask, “What would it be like if you could simply give us feedback, have us graciously receive it, reflect, and work to change that behavior?” Recently a man of color sighed and said, “It would be revolutionary.” I ask my fellow whites to consider the profundity of that response. It would be revolutionary if we could receive, reflect, and work to change the behavior. On the one hand, the man’s response points to how difficult and fragile we are. But on the other hand, it indicates how simple it can be to take responsibility for our racism. However, we aren’t likely to get there if we are operating from the dominant worldview that only intentionally mean people can participate in racism.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“Highlighting my racial privilege invalidates the form of oppression that I experience (e.g., classism, sexism, heterosexism, ageism, ableism, transphobia.) We will then need to turn our attention to how you oppressed me.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.”
― Stokely Carmichael, Black Power: The Politics of Liberation