Karyn Crouse

“But on the macro level, I also recognize the deep anti-black feelings that have been inculcated in me since childhood. These feelings surface immediately—in fact, before I can even think—when I conceptualize black people in general. The sentiments arise when I pass black strangers on the street, see stereotypical depictions of black people in the media, and hear the thinly veiled warnings and jokes passed between white people. These are the deeper feelings that I need to be willing to examine, for these feelings can and do seep out without my awareness and hurt those whom I love.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“WHITE PEOPLE HAVE their own dueling consciousness, between the segregationist and the assimilationist: the slave trader and the missionary, the proslavery exploiter and the antislavery civilizer, the eugenicist and the melting pot–ter, the mass incarcerator and the mass developer, the Blue Lives Matter and the All Lives Matter, the not-racist nationalist and the not-racist American.”
― Ibram X. Kendi, How to Be an Antiracist

“As Coates notes in “The Case for Reparations”: The early American economy was built on slave labor. The Capitol and the White House were built by slaves. President James K. Polk traded slaves from the Oval Office. The laments about “black pathology,” the criticism of black family structures by pundits and intellectuals, ring hollow in a country whose existence was predicated on the torture of black fathers, on the rape of black mothers, on the sale of black children. An honest assessment of America’s relationship to the black family reveals the country to be not its nurturer but its destroyer. And this destruction did not end with slavery.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism

“Audre Lorde eloquently addressed her thoughts on white guilt at the National Women’s Studies Association Conference in 1981: I cannot hide my anger to spare you guilt, nor hurt feelings, nor answering anger; for to do so insults and trivializes all our efforts. Guilt is not a response to anger; it is a response to one’s own actions or lack of action. If it leads to change then it can be useful, since it is then no longer guilt but the beginning of knowledge. Yet all too often, guilt is just another name for impotence, for defensiveness destructive of communication; it becomes a device to protect ignorance and the continuation of things the way they are, the ultimate protection for changelessness.”
― Robin DiAngelo, White Fragility: Why It's So Hard for White People to Talk About Racism