A Quote by Kimberle Williams Crenshaw

At the core of conservative social policy about race are old ideas that link racial inequality to non-traditional family formation and its attendant culture of poverty.
Stark inequality, poverty, and unemployment are driving increased social unrest and, consequently, social and economic risk. Environmental deterioration may well intensify social inequality.
Newt Gingrich and his fellow conservative Republicans talked a good game but, despite the lip service they offered about poverty and race and other social issues, they didn't really mean it.
We are not post-racial. And in many ways we don't even know how to have a conversation about being post-racial. Until we get out of that old-school way of thinking about race and opportunity and the ability to transcend some of the past of this country, then we're going to be stuck in the 20th-century conversation about race.
Graham functioned as a megaphone for conservative biblical ideas that dovetailed with conservative politics, including family, sexual morality, and adherence to laws. He was not only an evangelist, he was also an enforcer: enforcing conservative white Christian social beliefs and evangelical ethical claims as 'America's Pastor.'
While many Americans agree that 'the system is rigged' economically, few are aware of the ways in which racial inequality has been structured and embedded in our society. This is why candid, fact-based discussions about racial inequality are so desperately needed.
Our failure as a society to properly acknowledge and confront the psychological, social, and political effects of white privilege has perpetuated racial inequality and race-based political resentments.
The problem in Peru is not so much poverty - it is inequality. The essence of the discourse in 2005 and 2006 is the same one that we have maintained in 2010 and 2011. My macroeconomic policy is to strengthen and ensure economic growth but with social inclusion.
Growing up as a black kid with a white father who loves you, who affirms you, who was part of your life is fundamentally different than what black people in my family were subjected to in the 19th century or the 18th century. But unfortunately, it doesn't change the old racial order. I think we need to let the old racial order just stay where it is and not seek to improve upon it. Not try to create more racial categories, because all that does is it makes a race stick around longer.
For the multiculturist/diversity crowd, culture, ideas, customs, arts and skills are a matter of racial membership where one has no more control over his culture than his race. That's a racist idea, but it's politically correct racism. It says that one's convictions, character and values are not determined by personal judgment and choices but genetically determined. In other words, as yesteryear's racists held: race determines identity.
I think I am doing my works to link myself, my family, with society — with the cosmos. To link me with my family to the cosmos, that is easy, because all literature has some mystic tendency. So when we write about our family, we can link ourselves to the cosmos.
He [Hugo Chavez] put poverty at the heart of political debate. Rightly so, given the country's immense inequality and poverty. He invested heavily in social programs such as literacy, health clinics, and education. He promoted Venezuela's indigenous culture and urged compatriots to take pride in its pre-Columbian history. He called time on the US treating Latin America as its backyard.
Most middle-class Americans, even working-class Americans, encounter each other across racial lines all the time, but it gets really hard-core when you get into that witches' brew that is the combination of race and poverty.
Succinct, thorough, and masterfully researched-Thomas Medvetz has written a subtle and timely history of these fixtures of public debate in the United States. In the realms of culture studies, policy, and policy formation, there is no book quite like Think Tanks in America. Plus which, no one has understood, interpreted, then used Pierre Bourdieu's ideas better-so well that Bourdieu himself would have been pleased.
I believe the U.S. Supreme Court, as well as a very large swath of the American population, really wants to imagine that race and racial inequality is something we don't have to think about anymore, don't have to worry about anymore.
we should reject the attempt to divert the national conversation away from soaring inequality toward the alleged moral failings of those Americans being left behind. Traditional values aren't as crucial as social conservatives would have you believe ? and, in any case, the social changes taking place in America's working class are overwhelmingly the consequence of sharply rising inequality, not its cause.
For black America needs a politics whose first mission isn't the reinforcement of the idea of black America; and a discourse of race that isn't centrally concerned with preserving the idea of race and racial unanimity. We need something we don't yet have: a way of speaking about black poverty that doesn't falsify the reality of black advancement; a way of speaking about black advancement that doesn't distort the enduring realities of black poverty.
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