Integration Quotes

“A thousand ways every day, the white man is telling you "You can't live here, you can't enter here, you can't eat here, drink here, walk here, work here, you can't ride here, you can't play here, you can't study here." Haven't we seen enough to see that he has no plan to *unite* with you?”
― Malcolm X, The Autobiography of Malcolm X

“Historically, people have been naive about what qualities, if mechanized, would undeniably constitute intelligence. Is intelligence an ability to integrate functions symbolically? If so, then AI already exists, since symbolic integration routines outdo the best people in most cases.
If intelligence involves learning, creativity, emotional responses, a sense of beauty, a sense of self, then there is a long road ahead, and it may be that these will only be realized when we have totally duplicated a living brain.”
― Douglas Hofstadter, Gödel, Escher, Bach: An Eternal Golden Braid

“We owe shelter and welfare to people who were either born here or people who show a desire to not only integrate but become useful members of society. And certainly, nobody else”
― Karl Wiggins, 100 Common Sense Policies to make BRITAIN GREAT again

“Life is a total process, the inner as well as the outer; the outer definitely affects the inner, but the inner invariably overcomes the outer. What you are, you bring about outwardly. The outer and the inner cannot be separated and kept in watertight compartments, for they are constantly interacting upon each other; but the inner craving, the hidden pursuits and motives, are always more powerful. Life is not dependent upon political or economic activity; life is not a mere outward show, any more than a tree is the leaf or the branch. Life is a total process whose beauty is to be discovered only in its integration.”
― Jiddu Krishnamurti, Commentaries on Living: First Series

“I never had the ambition to do what clinicians call "integrate". Many clinicians think that until your mind comes into one piece, then you have not healed. But I don't care that much about what the experts say.”
― Wendy Hoffman, White Witch in a Black Robe: A True Story About Criminal Mind Control

“Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners.
Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants.
Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”?
It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico.
Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that:
'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“It should be clear by now that whatever Americans say about diversity, it is not a strength. If it were a strength, Americans would practice it spontaneously. It would not require “diversity management” or anti-discrimination laws. Nor would it require constant reminders of how wonderful it is. It takes no exhortations for us to appreciate things that are truly desirable: indoor plumbing, vacations, modern medicine, friendship, or cheaper gasoline.
[W]hen they are free to do so, most people avoid diversity. The scientific evidence suggests why: Human beings appear to have deeply-rooted tribal instincts. They seem to prefer to live in homogeneous communities rather than endure the tension and conflict that arise from differences. If the goal of building a diverse society conflicts with some aspect of our nature, it will be very difficult to achieve. As Horace wrote in the Epistles, “Though you drive Nature out with a pitchfork, she will ever find her way back.” Some intellectuals and bohemians profess to enjoy diversity, but they appear to be a minority. Why do we insist that diversity is a strength when it is not?
In the 1950s and 1960s, when segregation was being dismantled, many people believed full integration would be achieved within a generation. At that time, there were few Hispanics or Asians but with a population of blacks and whites, the United States could be described as “diverse.” It seemed vastly more forward-looking to think of this as an advantage to be cultivated rather than a weakness to be endured. Our country also seemed to be embarking on a morally superior course. Human history is the history of warfare—between nations, tribes, and religions —and many Americans believed that reconciliation between blacks and whites would lead to a new era of inclusiveness for all peoples of the world.
After the immigration reforms of 1965 opened the United States to large numbers of non- Europeans, our country became more diverse than anyone in the 1950s would have imagined. Diversity often led to conflict, but it would have been a repudiation of the civil rights movement to conclude that diversity was a weakness. Americans are proud of their country and do not like to think it may have made a serious mistake. As examples of ethnic and racial tension continued to accumulate, and as the civil rights vision of effortless integration faded, there were strong ideological and even patriotic reasons to downplay or deny what was happening, or at least to hope that exhortations to “celebrate diversity” would turn what was proving to be a problem into an advantage.
To criticize diversity raises the intolerable possibility that the United States has been acting on mistaken assumptions for half a century. To talk glowingly about diversity therefore became a form of cheerleading for America. It even became common to say that diversity was our greatest strength—something that would have astonished any American from the colonial era through the 1950s.
There is so much emotional capital invested in the civil-rights-era goals of racial equality and harmony that virtually any critique of its assumptions is intolerable. To point out the obvious— that diversity brings conflict—is to question sacred assumptions about the ultimate insignificance of race. Nations are at their most sensitive and irrational where they are weakest. It is precisely because it is so easy to point out the weaknesses of diversity that any attempt to do so must be countered, not by specifying diversity’s strengths—which no one can do—but with accusations of racism.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“Most whites in America have a consciousness of race that is very different from that of minorities. They do not attach much importance to the fact that they are white, and they view race as an illegitimate reason for decision-making of any kind. Many whites have made a genuine effort to transcend race and to see people as individuals. They often fail, but their professed goal is color-blindness. Some whites have gone well beyond color-blindness and see their race as uniquely guilty and without moral standing. Neither the goal of color-blindness nor a negative view of their own race has any parallel in the thinking of non-whites.
Most whites also believe that racial equality, integration, and “diversity” flow naturally from the republican, anti-monarchical principles of the American Revolution. They may know that Thomas Jefferson owned slaves but they believe that the man who wrote “all men are created equal” had a vision of the egalitarian, heterogeneous society in which we now live. They are wrong. Earlier generations of white Americans had a strong racial consciousness. Current assumptions about race are a dramatic reversal of the views not only of the Founding Fathers but of the great majority of Americans up until the 1950s and 1960s. Change on this scale is rare in any society, and the past views of whites are worth investigating for the perspective they provide on current views.
It is possible to summarize the racial views that prevailed in this country until a few decades ago as follows: White Americans believed race was a fundamental aspect of individual and group identity. They believed people of different races differed in temperament, ability, and the kind of societies they built. They wanted America to be peopled by Europeans, and thought only people of European stock could maintain the civilization they valued. They therefore considered immigration of non-whites a threat to whites and to their civilization. It was common to regard the presence of non-whites as a burden, and to argue that if they could not be removed from the country they should be separated from whites socially and politically. Whites were strongly opposed to miscegenation, which they called “amalgamation.”
Many injustices were committed in defense of these views, and many of the things prominent Americans of the past said ring harshly on contemporary ears. And yet the sentiment behind them—a sense of racial solidarity—is not very different from the sentiments we find among many non-whites today.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“know as I swim that I have large pieces of me not yet healed, and I do not feel ready for this joining. Better for all the disparate parts to be completely healed first. But even if I had used all my strength and resources, even if I had gritted my teeth and dug my heels in, even if I had screamed "No," I would not have been able to stop this rip tide. It happens, and I am carried afloat on a major wave of reuniting and melding. All survivors of this kind of abuse will have their own rhythm and order to their joining.”
― Wendy Hoffman, White Witch in a Black Robe: A True Story About Criminal Mind Control

“Inmates would overwhelmingly welcome segregation. As Lexy Good, a white prisoner in San Quentin State Prison explained, “I’d rather hang out with white people, and blacks would rather hang out with people of their own race.” He said it was the same outside of prison: “Look at suburbia. . . . People in society self-segregate.”
Another white man, using the pen name John Doe, wrote that jail time in Texas had turned him against blacks:
'[B]ecause of my prison experiences, I cannot stand being in the presence of blacks. I can’t even listen to my old, favorite Motown music anymore. The barbarous and/or retarded blacks in prison have ruined it for me. The black prison guards who comprise half the staff and who flaunt the dominance of African-American culture in prison and give favored treatment to their “brothers” have ruined it for me.'
He went on:
'[I]n the aftermath of the Byrd murder [the 1998 dragging death in Jasper, Texas] I read one commentator’s opinion in which he expressed disappointment that ex-cons could come out of prison with unresolved racial problems “despite the racial integration of the prisons.” Despite? Buddy, do I have news for you! How about because of racial integration?' (emphasis in the original)
A man who served four years in a California prison wrote an article for the Los Angeles Times called “Why Prisons Can’t Integrate.” “California prisons separate blacks, whites, Latinos and ‘others’ because the truth is that mixing races and ethnic groups in cells would be extremely dangerous for inmates,” he wrote. He added that segregation “is looked on by no one—of any race—as oppressive or as a way of promoting racism.” He offered “Rule No. 1” for survival: “The various races and ethnic groups stick together.” There were no other rules. He added that racial taboos are so complex that only a person of the same race can be an effective guide.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“We need to reimagine business around new ideas of value, and to understand what value means when it’s about an integrated you in an integrated world.”
― Kate O'Neill, Tech Humanist: How You Can Make Technology Better for Business and Better for Humans

“This is free-market fanaticism, the fanaticism of indifference to its own values and, for that very reason, total intolerance towards those who differ by any passion whatsoever. The New World Order implies the extermination of everything different to integrate it into an indifferent world order. Is there still room between these two fanaticisms for a non-believer to exercise his liberty?”
― Jean Baudrillard, Fragments

“Movement is key to dissipating negativity in community relations. Typically, dominant powers will attempt to ghettoize their opponents during periods of open conflict, in an attempt to better monitor and control them. We have found that these are the ideal conditions for the intensification of malignancy in conflict; hostilities are more likely to fester and grow when groups are constrained in one location. This is exactly what occurred during the independence struggle in Algeria in the 1950s and 1960s, when the French limited the movement of non-French Algerians to the Kasbah. This constraint led to the festering of resentments and the organization of insurgents. Alternatively, systems where negativity is relatively unconstrained, and where members of groups are allowed to travel and disperse, will tend to show a dissipation of negativity over time. This is a counterintuitive finding with substantial implications for policy and practice.”
― Peter T. Coleman, The Five Percent: Finding Solutions to Seemingly Impossible Conflicts

“While professionals and patients can be blamed for 'believing' in an illness or having one, patients also report problems when they are believed. Some professionals, they commented, have worryingly simplistic ideas of 'integration'.
Ignoring the separately named alters in effect offers a psychic death sentence rather than aiding integration. If anything it can create a compliant false-self 'main person' who answers to [his or] her name and keeps all other 'states' in silent terror internally.”
― Valerie Sinason, Attachment, Trauma and Multiplicity: Working with Dissociative Identity Disorder

“Why [...] is it so hard to build a society in which race does not matter? To the extent that Americans even ask themselves this question, they would say that it is because Americans--whites, especially--have not tried hard enough. And yet, how much harder can a people try? Today, after 50 years of trying, most whites cannot muster much more than exhausted resignation in the face of reports on school resegregation and yawning gaps in test scores or poverty rates.
[...] If, generation after generation, Americans tend to segregate themselves, is it possible that the expectations for integration were not reasonable? If diversity is a source of tension are there risks in basing policies on the assumption that it is a strength? If non-white groups continue to advance race-based interests, is it wise for whites to continue to act as if they have none?”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“Discussions about how blacks and whites were to be brought together came to be known as 'contact theory,' and its most prominent spokesman was Gordon Allport. In his 1953 book, The Nature of Prejudice, he wrote that prejudice 'may be reduced by equal status contact between majority and minority groups in the pursuit of common goals. The effect is greatly enhanced if this contact is sanctioned by institutional supports [...]'
Schools were the best setting for contact. White children, whose prejudices had not yet hardened, would mix with black children under conditions of equality and strict institutional supervision.
Many believed that integration for children was so important that the opposition of parents should be ignored. James S. Liebman of Columbia law school wrote that in order to protect children from the 'tyranny' of their parents they should be required to attend 'schools that are not entirely controlled by parents,' where they could be exposed to 'a broader range of [...] value options than their parents could hope to provide.' Integrated education was the best way to reform 'the malignant hearts and minds of racist white citizens.'
Jennifer Hochschild of Princeton agreed that the stakes were so great they justified limiting the will of the public. Because a majority of Americans did not understand the benefits of integration, democracy should be set aside and Americans 'must permit elites to make their choices for them.' She believed parents should be banned from sending children to private schools.
The assumptions of the 1950s were that white adults might not integrate willingly, but their children who went to school with blacks would grow up with enlightened views, and the racial problem would be solved.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“There are probably no white journalists in America who would say they chose their houses because they were in white neighborhoods, but that, in effect, is what they do. Peter Brown of the Orlando Sentinel looked up the zip codes of 3,400 journalists, and found that they cluster in upscale neighborhoods, far from inner cities. More than one-third of Washington Post reporters live in just four fancy D.C. suburbs. Television personality Chris Matthews routinely promotes integration, and Ted Koppel hectored whites who live apart from blacks. Where do they live? Mr. Matthews in 95-percent white Chevy Case, and Mr. Koppel in Potomac, also in Maryland, which had a black population of 3.9 percent.
Perhaps these men thought they lived inside their television sets. Sociologist Charles Gallagher of La Salle University has noted that television advertising is a 'carefully manufactured racial utopia [...] that is far afield of reality,' where everyone has black and Hispanic neighbors with whom they discuss which brand of toothpaste is best. Jerome D. Williams, a professor of advertising and African American studies at the University of Texas at Austin also laughs at advertisers' depictions of American life, adding that 'if you look at the United States in terms of where we live and who our friends are and where we go to church, we live in different worlds.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“Contact theory was wrong--integration does not result in yet more integration--but we never abandoned it. The result is one of the greatest contradictions in American life. Our laws and ideals assume that race is such a trivial matter we can easily ignore it, and yet our daily lives violate those ideals. Despite pro-integration campaigns by schools, the media, churches, and government, every new generation baffles the social engineers by behaving like earlier generations.
In a speech in Peoria in October 1854, Lincoln spoke of the tendency of whites to separate from blacks, but he could have been speaking of any group: 'A universal feeling, whether well or ill-founded, cannot be safely disregarded.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“Schools have tried just about anything to try to calm racial tensions: professional mediation, multi-cultural training, diversity celebrations, anger-management classes, and a host of other interventions. In 2004, the Murrieta Valley Unified School District, in Riverside County, California, even considered a rule that would have forbidden any student to “form or openly participate in groups that tend to exclude, or create the impression of the exclusion of, other students.” The school board narrowly rejected the proposal when it was pointed out that the ban would have prohibited membership in the Hispanic group, La Raza, and could have been read to forbid playing rap music around white students.
Absurd measures like this show how desperate schools are to solve the race problem. A 2003 survey found that 5.4 percent of high-school students had stayed home at least once during the previous month because they were physically afraid. This was an increase over 4.4 percent ten years earlier. Racial violence was undoubtedly an important factor.
The circumstances under which some of our least advantaged citizens must try to get an education are nothing short of scandalous. Is it a wonder their test scores are low, that many drop out, that they fail to see the value of an education? How many times must school race riots be put down by SWAT teams before school authorities realize that this may be a problem that will not be cured with sensitivity training? The purpose of schools is to educate, not to force on children integration of a kind their parents do not even practice.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“By mid-2009, integration had been officially attempted in only two of the state’s 33 prisons, beginning with non-violent inmates considered most likely to accept it. At Sierra Conservation Center, southeast of Sacramento, integration began in the fall of 2008. For three days, hundreds of prisoners protested by refusing to work, eat, or leave their cells. Rules violations increased five-fold. Prisoners refused to share cells even though they could be punished with withdrawal of television, commissary, and exercise privileges, and have up to 90 days added to their sentences.
'To me, this is like using us like lab rats, to see if it works,' said black inmate Glenn Brooks. 'It ain’t ever going to work. All it’s going to do is get somebody hurt, get somebody killed.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“Between 2000 and 2005, the Hispanic population increased at an annual rate of 3.7 percent, no less than 14 times the growth rate for whites, and more than three times the black rate. This increase was due both to high birthrates and to immigration of about 800,000 Hispanics every year.
Much of that immigration was illegal. The Pew Hispanic Center estimated in 2009 that 12.7 million Mexican citizens were living in the United States in 2008, and that they accounted for 60 percent of the 11.9 million or so illegal immigrants in the country. The center has estimated that other Hispanics account for another 20 percent of illegal immigrants.
Most Americans believe that a willingness to learn English is a prerequisite to full participation in American life, but this does not appear to be a high priority for many Hispanics. According to a 2006 poll conducted by Investor’s Business Daily, 81 percent of Hispanics spoke mostly or only Spanish at home.
Even Hispanics who are comfortable in English prefer Spanish; according to a poll by P.C. Koch, nearly 90 percent of bilingual Hispanics get their news exclusively from Spanish-language sources.
In 2003, 44 percent of Hispanics did not speak and read English well enough to perform routine tasks, up from 35 percent in 1992. English illiteracy therefore increased for Hispanics during the decade, whereas it declined for every other major population group.”
― Jared Taylor, White Identity: Racial Consciousness in the 21st Century

“We live in a truly uncommon age of integration. Vast amounts of knowledge are being organized and integrated in ground-breaking, systematic ways. All over the world, people are creating revolutionary models of spiritual, psychological, ecological, and cultural ways of operating, all trying to provide solutions to our current local and global crises. These are bridges to a worldview that many are sensing is coming—one where truth can be universal, relative, and developmental all at once. Each generation has an opportunity to participate in the creative, co-evolutionary unfolding of reality. Now it is our turn.”
― Shahar Rabi, Spiritual Misfits: Collaboration and Belonging in a Divisive World

“as always, relationship is everything, and the capacities of the left are essential for the expression of the right's vision. If we can find ways to support leading with the perspective of the right hemisphere, the left's capacities can then offer essential assistance from its storehouse of prior learning.”
― Bonnie Badenoch, The Heart of Trauma: Healing the Embodied Brain in the Context of Relationships

“The problem tended to be couched primarily in terms of 'helping the immigrant to adjust to the host society', despite the fact that sections of the 'host society' were acting in rather an un-host-like fashion towards the new arrivals”
― Avtar Brah, Cartographies of Diaspora: Contesting Identities

“America's attention had turned to race relations during that winter of 1954-55, largely driven by the U.S. Supreme Court ruling that the nation's public schools would eventually have to be racially integrated. Crispus Attucks students were studying black history without being fully aware that their basketball team was making it.”
― Phillip Hoose, Unbeatable: How Crispus Attucks Basketball Broke Racial Barriers and Jolted the World

“Before humans started messing around with the system, nature existed in harmony for millions of years—a beautiful symphony of seasonal change, birth and death, creation and destruction. This same harmony that drives the natural world applies to the intangible, emotional world of humans. We, too, must achieve harmony between all the elements of our lives, between the internal self and the external world.”
― Alan Philips, The Age of Ideas: Unlock Your Creative Potential

“[E]very emotion represents self-interest (self-love modified) or
self-evidence. Owning up to all of our self-representation and object-representation is to recognize the full nature of our identity.”
― Henry Krystal, Integration and Self Healing: Affect, Trauma, Alexithymia

“...Bayard Rustin has hewed to the line he has pursued all along. This is the line of civil rights, equality, and integration, and the strategy of the ballot, the union card, and coalition politics. While the demand for equality itself is not revolutionary, he insists that "the response that must be made in order to satisfy the demand very much is. By this I mean that justice cannot be done to blacks in the absence of a total restructuring of the political, economic, and social institutions of this country." Never willing to settle for a "symbolic victory" or a pseudo-revolution, he holds out for "nothing less than the radical refashioning of our political economy.”
― C. Vann Woodward, Down the Line: The Collected Writings of Bayard Rustin

“The majority of white persons were "teetering" between a desire to cling to the pattern they had always known and a feeling that integration must take place. Any hesitation or temporary retreat on the part of Negroes would confuse white persons and drive them back to the old pattern.”
― Bayard Rustin, Down the Line: The Collected Writings of Bayard Rustin

“Antiracist strategy fuses desegregation with a form of integration and racial solidarity.”
― Ibram X. Kendi, How to Be an Antiracist