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Tag Archives: Ta-Nehisi Coates

“When it came to her son, Dr James’s country did what it does best – it forgot him. The forgetting is habit, is yet another necessary component of the Dream. They have forgotten the scale of the theft that enriched them in slavery; the terror that allowed them, for a century, to pilfer the vote; the segregationist policy that gave them their suburbs. They have forgotten, because to remmber would tumble them out of the beautiful Dream and force them to live down here with us, down here in the world. I am convinced that the Dreamers, at least the Dreamers of today, would rather live white than live free. In the Dream, they are Buck Rogers, Prince Aragorn, an entire race of Skywalkers. To awaken them is to reveal that they are an empire of humans, and ike all empires of humans, are built on the destruction of the body. It is to stain their nobility, to make them vulnerable, fallible, breakable humans.

…But you cannot arrange your life around your life around them and the small chance of the Dreamers coming into consciousness.

…I do not believe that we can stop them because they must ultimately stop themselves. And still I urge you to struggle. Struggle for the memory of your ancestors. Struggle for wisdom. Struggle for the warmth of the Mecca. Struggle for your grandmother and grandfather, for your name. But do not struggle for the Dreamers. Hope for them. Pray for them, if you are so moved. But do not pin your struggle on their conversion. The Dreamers will have to learn to struggle themselves, to understand that the field for their Dream, the stage where they have painted themselves white, is the deathbed of us all. The Dream is the same habit that endangers the planet.”

– Ta-Nehisi Coates, Between the World and Me

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“They were utterly fearless. I did not understand it until I looked out on the street. That was where I saw white parents pushing double-wide strollers down gentrifying Harlem boulevards in T-shirts and jogging shorts. Or I saw them lost in conversation with each other, mother and father, while their sons commanded entire sidewalks with their tricylces. The galaxy belonged to them, and as terror was communicated to our children, I saw mastery communicated to theirs.”

– Ta-Nehisi Coates, Between the World and Me

“At this moment, the phrase ‘police reform’ has come into vogue, and the actions of our publicly appointed guardians have attracted attention presidential and pedestrian. You may have heard the talk of diversity, sensitivity traning and body cameras. These are all fine and applicable, but they understate the task and allow the citizens of this country to pretend that there is real distance between their own attitudes and those of the ones appointed to protect them. The truth is that the police reflect America in all of its will and fear and whatever we might make of this country’s criminal justice policy, it cannot be said that it was impressed by a repressive minority. The abuses that have followed from these policies are the product of democratic will. And so to challenge the police is to challenge the American people who send them into the ghettos armed with teh same self-generated fears that compelled the people who think they are white to flee teh cities and into the Dream. The problem with the police is not that they are fascist pigs but that our country is ruled by majoritarian pigs.”

– Ta-Nehisi Coates, Between the World and Me

“I am black, and have been plundered and have lost my body. But perhaps I too had the capacity for plunder, maybe I would take another human’s body to confirm myself in a community. Perhaps I already had. Hate gives identity. The nigger, the fag, the bitch illuinate the border, illuminate what we ostensibly are not, illuminate the Dream of being white, of being a Man. We name the hated strangers and are thus confirmed in the tribe.”

– Ta-Nehisi Coates, Between the World and Me

“I took a survey of Europe post-1800. I saw black people, rendered through ‘white’ eyes, unlike any I’d seen before – the black people looked regal and human. These images, cast in the sixteenth and seventeenth centries, were contrasted with those created after enslavement, the Sambo cariatures I had always known. What was the difference? In my survey course of America, I’d seen portratis of the Irish drawn in the same ravenous, lustful, and simian way…. Perhaps, the Irish too had once lost their bodies. Perhaps being named ‘black’ had nothing to do with any of this; perhaps being named ‘black’ was just someone’s name for being at the bottom, a human turned to object, object turned to pariah.

“There was nothing holy or particular in my skin; I was black because of history and heritage. There was no nobiilty in falling, in bein gbound, in living oppressed, and there was no inherent meaning in black blood. Black blood wasn’t black; black skin wasn’t even black.”

– Ta-Nehisi Coates, Between the World and Me

“I came to see the streets and the schools as arms of the same beast. One enjoyed the official power of the State while the other enjoyed its implicit sanction. But fear and violence were the weaponry of both. Fail in the streets and the crews would catch you slipping and take your body. Fail in the schools and you would be suspended and sent back to those same streets, where they would take your body…. Those who failed in the schools justified their destruction in the streets. The society could say, ‘He should have stayed in school,’ and then wash its hands of him.

“It does not matter that the ‘intentions’ of individual educators were noble…. No one directly proclaimed that schools were designed to sanctify failure and destruction. But a great number of educators spoke of ‘personal responsibility’ in a country authored and sustained by a criminal irresponsibility. The pint of this language of ‘intention’ and ‘personal responsibility’ is broad exoneration. Mistakes were made. Bodies were broken. People were enslaved. We meant well. We tried our best. ‘Good intention’ is a hall pass through history, a sleeping pill that ensures the Dream.”

– Ta-Nehisi Coates, Between the World and Me

“My parents rejected all dogmas… We would not kneel before their God. And so I had no sense that any just God was on my side. ‘The meek shall inherit the earth’ meant nothing to me. The meek were battered in West Baltimore, stomped out at Wallbrook Junction, bashed up on Park Heights, and raped in the showers of the city jail. My understanding of the universe was physical and its moral arc bent twoard chaos then canluded in a box.”

– Ta-Nehisi Coates, Between the World and Me

“…how do I live free in this black body? It is a profound question because America understands itself as God’s handiwork, but the black body is the clearest evidence that America is the work of man.”

– Ta-Nehisi Coates, Between the World and Me

“Americans believe in the reality of the ‘race’ as a defined, indubitable feature of the natural world. Racism – the need to ascribe bone-deep features to people and then humiliate, reduce and destroy them – inevitably follows from this inalterable condition. In this way, racism is rendered as the innocent daughter of Mother Nature, and one is left todeplore the Middle Passage or the Trail of Tears the way one deplores an earthquake, a tornado, or any other phenomenon that can be cast as beyond the handiwork of men.

“But race is the child of racism, not the father. And the process of ‘naming the people’ has never been a matter of genealogy and physiognomy so much as one of hierarchy. Difference in hue and hair is old. But the belief in the preeminence of hue and hair, the notion that these factors can correctly organize a society and that they signify deeper attributes, which are indelible – this is the new idea at the heart of these new people who have been brought up hopelessly, tragically, deceitfully, to believe that they are white.

“These new people are, like us, a modern invention. But unlike us, their new name has no real meaning divorced from the machinery of criminal power. The new people were something else before they were white… the process of washing the disparate tribes white, the elevation of the belief in being white was not achieved through wine tastings and ice cream socials, but rather through the pillaging of life, liberty, labor and land…”

– Ta-Nehisi Coates, Between the World and Me