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“Khrushchev backed down, Kennedy wisely instructed his staff not to betray any hint of gloating—a provocation to Soviet credibility and pride could lead to a later war. Similarly, he rejected additional plans for an invasion, which Secretary of Defense Robert McNamara put before him in case the Soviets did not honor a promise to remove their missiles. Kennedy continued to see an invasion as carrying huge risks: “Consider the size of the problem,” he told McNamara, “the equipment that is involved on the other side, the Nationalists [’] fervor which may be engendered, it seems to me we could end up bogged down. I think we should keep constantly in mind the British in the Boer War, the Russians in the last war with the Finnish and our own experience with the North Koreans.” Given his concerns about getting “bogged down” only ninety miles from U.S. shores, would Kennedy have been as ready as Lyndon Johnson to put hundreds of thousands of ground troops into Vietnam?”
― The Lost Peace: Leadership in a Time of Horror and Hope 1945-53
― The Lost Peace: Leadership in a Time of Horror and Hope 1945-53
“description of design justice: Design justice is a framework for analysis of how design distributes benefits and burdens between various groups of people. Design justice focuses explicitly on the ways that design reproduces and/or challenges the matrix of domination (white supremacy, heteropatriarchy, capitalism, ableism, settler colonialism, and other forms of structural inequality). Design justice is also a growing community of practice that aims to ensure a more equitable distribution of design’s benefits and burdens; meaningful participation in design decisions; and recognition of community-based, Indigenous, and diasporic design traditions,”
― Design Justice: Community-Led Practices to Build the Worlds We Need
― Design Justice: Community-Led Practices to Build the Worlds We Need
“Race on the World Stage Phrenology was both a mental science and a racial science. In New York City, Combe held skulls aloft, inviting his audience to “compare the heads of the Negroes with those of the North American Indians.” It was phrenology, Combe told his audience, that best explained the history of the different “races of man.” Holding up a Native American skull, Combe pointed out that “the Indian has more Destructiveness, less Cautiousness, less Benevolence.” This explained why Native Americans could not be enslaved. According to Combe, “he has retained his freedom by being the proud, indomitable, and destructive Savage which such a combination indicates.” In contrast, the “Negro” was “gentler in nature” and so more easily subdued. Combe concluded by comparing the Native American and African skulls, suggesting that “had the Negroes possessed a similar organization, to make useful slaves of them would have been impossible.”67 Phrenology, therefore, both”
― Materials of the Mind: Phrenology, Race, and the Global History of Science, 1815-1920
― Materials of the Mind: Phrenology, Race, and the Global History of Science, 1815-1920
“statues and pageantry can fool you. They look like symbols of wars long settled, fought on behalf of men long dead. But their Redemption is not about honoring a past. It’s about killing a”
― The Message
― The Message
“percent of households owned slaves, as did 25 percent of households in the states that joined in the spring and summer of 1861.7 When compared to non-slaveholders who joined the Confederate army, men of the master class were overrepresented. In his research on the Army of Northern Virginia, Joseph Glatthaar has shown that one in ten enlisted men owned slaves (double the percentage of slave owners in the population as a whole), and half of officers did so. A historian of John Bell Hood’s Texas Brigade asserted that two-thirds of the officers in that unit were slaveholders. Men’s connection to slavery was not limited to personal slave ownership, however. Glatthaar has put the percentage of men who lived in slaveholding families at 36 percent, and if one also considers men’s economic ties to slavery, whether through the hiring of slaves or selling goods to planters and other slaveholders, the percentage of men directly engaged in the slave economy rises much higher.8 Whether or not men owned African Americans, Confederate soldiers believed that slavery was an economically beneficial, divinely ordained institution that maintained a racially structured social order in the South.”
― Marching Masters: Slavery, Race, and the Confederate Army during the Civil War
― Marching Masters: Slavery, Race, and the Confederate Army during the Civil War
Keith’s 2025 Year in Books
Take a look at Keith’s Year in Books, including some fun facts about their reading.
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