A Quote by David Foster Wallace

Rap's conscious response to the poverty and oppression of U.S. blacks is like some hideous parody of sixties black pride. — © David Foster Wallace
Rap's conscious response to the poverty and oppression of U.S. blacks is like some hideous parody of sixties black pride.
The poverty rate among black married couples has been in single digits ever since 1994. You would never learn that from most of the media. Similarly you look at those blacks that have gone on to college or finished college, the incarceration rate is some tiny fraction of what it is among those blacks who have dropped out of high school. So it’s not being black; it’s a way of life. Unfortunately, the way of life is being celebrated not only in rap music, but among the intelligentsia, is a way of life that leads to a lot of very big problems for most people.
The power of the voice in rap is about the expression of truth, rather than the expression of some kind of artifice. Landays, they're about love and pleasure and oppression and levels of oppression within a family. And because of that, I think rap music is probably closely related.
I never tried to emulate that New York rap style. What I do is a quasi rap. It's a honky rap, not a black rap. I find it puzzling that so many people have assumed I'm black.
Black racism is a myth created by whites to ease their guilt feelings. As long as whites can be assured that blacks are racists, they can find reasons to justify their own oppression of’ black people.
Economic justice is not just something blacks are crying out for; whites are desperate for it, too. But in the public imagination, the face of poverty is black. In all actuality, the face of poverty is white.
The black experience for me has been very interesting. Some days, I wake up, and I feel really black. Some days, I'm like, 'This is me. I'm black. Black Lives Matter. Black pride. Look at my cocoa skin.' I just feel it's my being.
I feel that my advances in the business world will shatter a lot of white myths about black athletes-and give some pride and hope to a lot of young blacks.
I know she [Hillary Clinton] comes out of a legacy with her husband in which the Democratic Party did more, it seems to me, to subjugate blacks to the dynamics of oppression, poverty. The mass incarceration state.
I never liked socially conscious rap. I like rap that's physical, that's about a beat and bass and repetition.
Black people must address itself to the causes of poverty. That's oppression in this country.
As for the not-black black president issue - white people can imagine blacks worse off than them, no problem. And now they can imagine blacks better off, no problem. But they still can't imagine black people who are just like them. That's the real problem. That's racism. Not being able to believe that those others are actually just like you.
For most Black people there is still poverty and desperation. The Ghettos still exist, and the proportion of Blacks in prison is still much greater than Whites. Today, there is less overt racism, but the economic injustices create an "institutional racism" which exists even while more Blacks are in high places, such as Condoleeza Rice in Bush's Administration and Obama running for President.
The relatively conscious whites and the relatively conscious blacks, who must, like lovers, insist on, or create, the consciousness of the others in order to end the racial nightmare and acheive our country.
We have to remember that the experience of gangsta rap as such in its foundation is an anti-systemic experience primarily. And it is an anti-systemic experience that is not in some cases politicized, but in general results in a much more transgressive, much more uncomfortable music for the structures of power, than conscious rap or political rap.
Humans tend to start the process of change by acknowledging themselves. Thus blacks asserted black pride and 'black is beautiful;' women declared 'I am woman, I am strong'; men are saying 'I am man, I am okay.' After a quarter of a century of male bashing, that's not a bad start.
We do not need to minimize the poverty of the ghetto or the suffering inflicted by whites on blacks in order to see that the increasingly dangerous and unpredictable conditions of middle-class life have given rise to similar strategies for survival. Indeed the attraction of black culture for disaffected whites suggests that black culture now speaks to a general condition.
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