“As I think back on those years, I find it interesting that many people seemed to have trouble with their identities as black men. Having had to accept my blackness in the caldron of ridicule from some of my black schoolmates under segregation, then immediately thereafter remain secure in that identity during my years at all-white seminary, I had few racial identity problems. I knew who I was and needed no gimmicks to affirm my identity. Nor, might I add, do I need anyone telling me who I am today. This is especially true of the psycho-silliness about forgetting my roots or self-hatred. If anything, this shows that some people have too much time on their hands.”

Howard Stern on Piers Morgan Tonight, CNN (January 18, 2011)

On abandoning being a memoirist in “Rachel Cusk Gut-Renovates the Novel” https://www.newyorker.com/magazine/2017/08/07/rachel-cusk-gut-renovates-the-novel in the New Yorker (Aug 2017)

On being Black and gay in the United States in “'We're All Struggling': Writer Saeed Jones Reflects On Identity And Acceptance” https://www.npr.org/2019/11/06/776747102/we-re-all-struggling-writer-saeed-jones-reflects-on-identity-and-acceptance in NPR (2019 Nov 6)

Source: Black Studies: Bringing Back The Person (1969), p. 46

The Hindu, "The Shashi Tharoor column: A departure, fictionally", Sunday, September 16, 2001 Available Online http://www.hinduonnet.com/2001/09/16/stories/13160675.htm
2000s

The Little Black Boy, st. 1
1780s, Songs of Innocence (1789–1790)

Jasper Johns: 'I have attempted to develop my thinking', Vivien Raynor, Artnews 72 no. 3, March 1973, p. 20-22
1970s

Quotations from Gurudev’s teachings, Chinmya Mission Chicago

p. 12.
Source: Feminist Theory: From Margin to Center (1984), Chapter 1: Black Women: Shaping Feminist Theory, p. 13-14.
Context: Recent focus on the issue of racism has generated discourse but has had little impact on the behavior of white feminists towards black women. Often the white women who are busy publishing papers and books on "unlearning racism" remain patronizing and condescending when they relate to black women. This is not surprising given that frequently their discourse is aimed solely in the direction of a white audience and the focus solely on changing attitudes rather than addressing racism in a historical and political context. They make us the "objects" of their privileged discourse on race. As "objects," we remain unequals, inferiors. Even though they may be sincerely concerned about racism, their methodology suggests they are not yet free of the type of remain intact if they are to maintain their authoritative positions.
Context: Racist stereotypes of the strong, superhuman black woman are operative myths in the minds of many white women, allowing them to ignore the extent to which black women are likely to be victimized in this society and the role white women may play in the maintenance and perpetuation of that victimization.... By projecting onto black women a mythical power and strength, white women both promote a false image of themselves as powerless, passive victims and deflect attention away from their aggressiveness, their power, (however limited in a white supremacist, male-dominated state) their willingness to dominate and control others. These unacknowledged aspects of the social status of many white women prevent them from transcending racism and limit the scope of their understanding of women's overall social status in the United States. Privileged feminists have largely been unable to speak to, with, and for diverse groups of women because they either do not understand fully the inter-relatedness of sex, race, and focus on class and gender, they tend to dismiss race or they make a point of acknowledging that race is important and then proceed to offer an analysis in which race is not considered.