People From Washington D C

"Their cruelty made them feel good, it made them feel proud, it made them feel happy. And it made them feel closer to one another…Their shared laughter at the suffering of others is an adhesive that binds them to one another, and to Trump. (p 101)"

"The artifacts that persist in my memory are the photographs of lynchings. But it’s not the burned, mutilated bodies that stick with me. It’s the faces of the white men in the crowd. There’s the photo of the lynching of Thomas Shipp and Abram Smith in Indiana in 1930, in which a white man can be seen grinning at the camera as he tenderly holds the hand of his wife or girlfriend. (p 100)"

"Memorial Day has the tendency to conjure up old arguments about the Civil War. That’s understandable; it was created to mourn the dead of a war in which the Union was nearly destroyed, when half the country rose up in rebellion in defense of slavery. (p20 "The Myth of Kindly General Lee")"

"On the one hand it's a lovely symbolism that the Dem slate in Georgia represents the old school civil rights coalition between black people and Jews. On the other, it's telling that the exact same tropes from then are being used by the gop in 2020"

"You see, when only white men are hired, it's just a question of competence and merit. But when white men are not hired, it's prejudice. Don't ever let anyone tell you conservatives don't understand systemic racism! They just think it only exists for them."

"Trump and Barr let the biggest drug dealers in America off with a slap on the wrist. Law and Order indeed."

"I will never write anything as concise and explanatory about race in America as this."

"They would rather not have democracy than have to share it with people who are different from them"

"Win or lose, the dust Trump was kicking up would linger in the lungs. I started poring over old texts about racism, immigration, and nativism, like John Higham's Strangers in the Land. I found disturbing echoes of Trump's rhetorical style in Hannah Arendt's description of Stalinist and Nazi apparatchiks in The Origins of Totalitarianism and had epiphanies about the fragility of American democracy reading W.E.B. Du Bois's Black Reconstruction in America. (p xiv "Introduction")"

"'Blue Lives Matter' was always an expression of the belief that the role of police is to defend America's traditional racial order, not an actual statement about the value of human life"

"[Economic recovery] is a testament to the success of the President' economic agenda, and it is a testament to decisive action by Chair Powell and the Federal Reserve to cushion the impact of the pandemic and get America's economy back on track"

"As House Speaker, I congratulate Federal Reserve Chairman Powell on his nomination to lead the world’s most consequential central bank for a second term. The House looks forward to continuing to work closely with him to build on Democrats’ progress to create good-paying jobs, lower costs for families, fight inflation and Build Back Better For The People."

"Chairman Powell has brought steady leadership and sound judgment to the Federal Reserve’s mission of promoting maximum employment, stable prices and a sound financial system, especially during a time of unprecedented crisis. His proven track record and goal of achieving ‘broad-based and inclusive’ employment while lowering families’ costs will continue serve the country well, as America, under the leadership of President Biden, rebounds and Builds Back Better from crisis * Democrats are committed to Building Back Better For The People – creating jobs, cutting taxes, lowering costs and making the wealthiest few and big corporations pay their fair share"

"[Powell is a] dangerous man to head up the Fed [and he has] regularly voted to deregulate Wall Street [a Republican majority at the Fed under Powell's leadership could] drive this economy over a financial cliff again"

"So I think the reason that the newspapers are going quiet on this is the Fed broke the law. And it wants to continue breaking the law. And that's why these Wall Street banks fought so hard to get the current head of the Fed reappointed, [Jerome] Powell, because they know that he's going to do wha[[Timothy Geithner|t [Timothy] Geithner]] did under the Obama administration. He's loyal to the New York City banks, and he's willing to sacrifice the economy to help the banks."

"We need to move away from very low interest rates. They're not appropriate for the current situation in the economy."

"The Centenary of Independence has a double significance. One is looking back, thanking God for the gift of freedom, for those who gave their lives and suffered for freedom, both in the early years of national independence, as well as during the many years of occupation during which such a great price was paid to preserve the hope of freedom. It is also a call to look toward the future, to preserve the flame of freedom in our hearts today; to understand the deeper meaning of freedom, not only a freedom from oppression, but also a freedom to find one’s vocation and to serve God and one’s neighbor. This is especially true for our young people, who must see what different types of things limit their freedom today, as well as the responsibilities that true freedom gives us."

"It has been fascinating to see other cultures, and to see how sports can serve to link these cultures together, even if just momentarily. An interesting common thread I see is the importance of sports in these cultures, the passion that exists for sports and athletic accomplishment. It is wonderful that sports can have this kind of impact on people, and one can only hope that sports and competition will therefore have a positive impact on how various nations view each other."

"I think the beauty of Catholicism is its consistency through both successes and difficulties. I’ve counted on my faith to give me strength through both training and competition — but also in school, with my family and everyday life. So while my goals in the pool have changed, my faith remains something that’s consistent and something I can always rely on."

"No compulsion in religion’ (2:256) was a Qur'anic command revealed in Medina when a child from one of the Muslim families who had been educated in the town's Jewish schools decided to depart with the Jewish tribe being expelled from Medina. His distraught parents were told by God and the Prophet in this verse that they could not compel their son to stay. The verse, however, has been understood over the centuries as a general command that people cannot be forced to convert to Islam."

"As noted earlier, marriage and a male's ownership of a female slave were the two relationships in which sex could licitly occur according to the Shariah. In marriage, the consent of the wife to sex was assumed by virtue of the marriage contract itself. In the case of the slave-concubine, consent was irrelevant because of the master's ownership of the woman in question. As Kecia Ali has noted, there is no evidence for any requirement for consent from slave women in books of Islamic law in the formative centuries of Islam. Books of Islamic law and natural ethics are full of exhortations for husbands to enter in foreplay and stress the wife's right to orgasm. But such books also foreground Hadiths and laws obliging wives to meet their husbands' sexual needs without contest. [...] In the Shariah, consent was crucial if you belonged to a class of individuals whose consent mattered: free women and men who were adults (even male slaves could not be married off against their will according to the Hanbali and Shafiʿi schools, and this extended to slaves with mukataba arrangements in the Hanafi school). Consent did not matter for minors. And it did not matter for female slaves, who could be married off by their master or whose master could have a sexual relationship with them if he wanted (provided the woman was not married or under a contract to buy her own freedom)."

"The Shariah offered protection to both wives and slave-concubines, but it came not under the rubric of consent but that of harm. By definition, the crime of rape (i.e., forced zina) could not occur within a licit relationship. But transgressive harm could still be done by the man. Wives and concubines could complain to local judges if they were being abused or if his demands for sex were excessive (we will discuss the issue of concubinage and consent in the concluding chapter of this book). The Hanbali scholar Buhūtī (d. 1641) even says that if a master forced a slave woman unable to bear intercourse to have sex and injured her, she would be freed as a result... "According to the Quran, both marriage and ownership (in the case of the female slave and her male master) were relationships in which sex was licit (Quran 23:5-6). Within these relationships, consent for sexual relations was assumed or irrelevant. In marriage the relationship itself entailed ongoing consent for sex, and with a female slave it was not needed (assuming the slave girl was soley owned by one man and not married; in both cases she was off limits). Kecia Ali has observed that there is no evidence for any requirement for consent for sex from slave women in books of Islamic law from the eighth to the tenth centuries""

"Here the Shariah historically worked differently from modern laws on marital rape, which originated in the 1970s. But the effect is similar: protection. Within marriage, wrongs regarding sex were not conceived of as violations of consent. They were conceived of as harm inflicted on the wife. And in Islamic history wives could and did go to courts to complain and get judges to order husbands to desist and pay damages. So yes, non-consensual sex is wrong and forbidden in Islam. But the operating element to punish marital rape fell under the concept of harm, not non-consent"

"For much of Islamic history, the unit through which the Sunna was preserved, transmitted, and understood has been the hadīth (Arabic plural, ahādīth ), or a report describing the words, actions, or habits of the Prophet. Unlike the Quran, the hadiths were not quickly and concisely compiled during and immediately after Muhammad’s life. Because hadiths were recorded and transmitted over a period of decades and even centuries, they are not in and of themselves contemporary historical documentation of what Muhammad said and did."

"Shah Wali Allah had been a late addition to his family. His father, Shah 'Abd al-Rahim, had long been one of the most respected in the Mughal real, and his talents and austere piety had won him and then cost him royal favor decades before his most famous son was born. When Shah Wali Allah was five, his father placed him in the school he supervised, and by seven the boy had memorized the Qur'an. He mastered Arabic and Persian letters soon thereafter and was married at fourteen. A childhood spent studying at his father's feet meant that by sixteen he had completed the standard curriculum of law, theology and logic along with arithmetic and geometry. A year later, Shah Wali Allah would recall poignantly, his father and greatest teacher 'Voyaged onward to the above of God's mercy.' The young student's ambition to seek ilm remained strong, and by nineteen he had exhausted the Knowledge of Dehli's scholars. So Shah Wali Allah voyaged across the Indian Ocean to perform his hajj pilgrimage and pursue his studies in the holy cities of Mecca and Medina. In the Prophet's mosque in Medina, at the feet of scholars from across the Muslim world, he studied a book to which he became exceedingly attached and which he viewed as the foundation for understanding the Prophet's Sunna. It was the Muwatta, the 'Well Trodden Path,' of the eight-century scholar of Medina, ."

"As N.S. Rajaram has rightly observed, Seidenberg traces Babylonian mathematics and astronomy to Indian models. He suggests the Kassite dynasty (18th-16th century) as the channel of transmission, as the Kassite language has an Indo-Aryan substrate. This is eminently reasonable. Thus, Babylonian astronomy divided the ecliptic in 18, yet by the first millennium it had adopted a division in 12, the same as existed in Vedic culture, where a nightly division into 28 lunar houses was complemented by a daily division of the ecliptic in 12 half-seasons (Madhu, Madhava etc.), and where the rishi Dirghatamas introduced the first-ever division of the circle into 12 and 360. Till today, the division into 360 is explained in textbooks as a Babylonian invention, but the earliest mention is Indian."

"Seidenberg (1983), a historian of science, described the reaction to Thibaut's claim: "Thibaut himself never belabored or elaborated these views, nor did he formulate the obvious conclusion, namely, that it was not the Greeks who invented plane geometry, it was the Indians. At least this was the message that the Greek scholars saw in Thibaut's paper. And they didn't like it" (103). Eventually, Thibaut was pressured into proposing a date for the sutras that would disarm the Greek scholars, but he would not forgo the possibility that the two different peoples could at least have developed the same knowledge independently. The date he offered was the fourth or third century B.C.E. Seidenberg (1978) comments: "A terrible statement! I cannot help thinking that it shows battle- weariness rather than a considered opinion. . . . Anyway, the damage had been done and the Sulvasutras have never taken the position in the history of mathematics that they deserve" (306)"

"By examining the evidence in the Shatapatha Brahmana, we now know that Indian geometry predates Greek geometry by centuries. For example, the earth was represented by a circular altar and the heavens were represented by a square altar and the ritual consisted of converting the circle into a square of an identical area. There we see the beginnings of geometry! Two aspects of the 'Pythagoras' theorem are described in the Vedic literature. One aspect is purely algebraic that presents numbers a, b, c for which the sum of the squares of the first two equals the square of the third. The second is the geometric, according to which the sum of the areas of two square areas of different size is equal to another square. The Babylonians knew the algebraic aspect of this theorem as early as 1700 BCE, but they did not seem to know the geometric aspect. The Shatapatha Brahmana, which precedes the age of Pythagoras, knows both aspects. Therefore, the Indians could not have learnt it from the Old-Babylonians or the Greeks, who claim to have rediscovered the result only with Pythagoras. India is thus the cradle of the knowledge of geometry and mathematics."

"Seidenberg (1983), "regard[s] it as certain that knowledge of Pythagoras' Theorem was known to the Satapatha Brahmana, which mentions calculations connected with the purusa bird altar, and to the Taittiriya Samhita, which showed similar geometrical awareness" (106). Since these texts are generally dated to around 1000-800 B.C.E., "Greek geometry did not somehow make its way into Vedic geometry, as Greek geometry is only supposed to have started about 600 B.C." (108). Scholars no longer consider Vedic geometry to have been borrowed from the Greeks, so Seidenberg's more controversial claim in the modern context is his rejection of the possibility that the algebra either of the Indians or the Greeks was derived from Babylonia, since the former were aware of aspects of the theorem to which the Babylonians make no reference. He also rejects the possibility that these aspects could have been discovered by the Indians after receiving the basic theorem from Babylonia and then transforming it, and concludes that either "Old Babylonia got the theorem of Pythagoras from India or that Old Babylonia and India got it from a third source" (Seidenberg 1983, 121)."

"Seidenberg's next steps involve a series of assumptions that need to be laid out. He first states that since the Babylonian sources are dated to 1700 B.C.E., the mathematical knowledge in the Sulvasutras must predate that. His next statement is significant: "Now the Sanskrit scholars do not give a date for the geometric rituals in question as early as 1700 B.C. Therefore I postulate a pre-Babylonian (i.e., pre-1700 B.C.) source for the kind of geometric rituals we see preserved in the Sulvasutras, or at least for the mathematics involved in these rituals" (1983, 121). Seidenberg assigns a date of 2200 B.C.E. for the common source, but upon being told by his Indological colleagues that the Aryans were not even in India in 1700 B.C.E. (1978, 324), let alone 2200 B.C.E., he is forced to postulate that the Aryans and Greeks inherited their mathematics from the joint Indo- European period, and the Indo-Aryans brought the knowledge into the subcontinent with them."

"Its mathematics was very much like what we see in the Sulvasutras [szulbasu utras]. In the first place, it was associated with ritual. Second, there was no dichotomy between number and magnitude … In geometry it knew the Theorem of Pythagoras and how to convert a rectangle into a square. It knew the isosceles trapezoid and how to compute its area … [and] some number theory centered on the existence of Pythagorean triplets … [and how] to compute a square root. …The arithmetical tendencies here encountered [ie in the SZulbasuutras] were expanded and in connection with observations on the rectangle led to Babylonian mathematics. A contrary tendency, namely, a concern for exactness of thought … together with a recognition that arithmetic methods are not exact, led to Pythagorean mathematics."

"[…] nor did he [Thibaut] formulate the obvious conclusion, namely, that the Greeks were not the inventors of plane geometry, rather it was the Indians. At least this was the message that the Greek scholars saw in Thibaut’s paper. And they didn’t like it."

"I cannot help thinking that it shows battle weariness rather than a considered opinion."

"Yet long before 1937 people had suggested a non-Greek origin to Greek mathematics; and long before 1943 people had pointed out that sacred books of the East contain the ‘Pythagorean numbers’ [and indeed the ‘theorem’]. Such numbers are mentioned in the Sulvasutras; ancient Indian works on altar constructions. […] Neugebauer does not mention the Sulvasutras in his book Vorlesungen über Geschichte der Antiken Mathematischen Wissenschaften, nor does B. L. van der Waerden them in his book Science Awakening. Why this omission?"

"However, Seidenberg was told by the Indologists that these Sutras, or any Vedic text for that matter, were definitely written later than 1700 BC. But mathematical data cannot be manipulated just like that, and Seidenberg remained convinced of his case: “Whatever the difficulty there may be [concerning chronology], it is small in comparison with the difficulty of deriving the Vedic ritual application of the theorem from Babylonia. (The reverse derivation is easy)… the application involves geometric algebra, and there is no evidence of geometric algebra from Babylonia. And the geometry of Babylonia is already secondary whereas in India it is primary.” [To satisfy the indologists, he said that the Shulba Sutra had conserved an older tradition, and that it is from this one that the Babylonians had learned their mathematics:] “Hence we do not hesitate to place the Vedic (…) rituals, or more exactly, rituals exactly like them, far back of 1700 BC. (…) elements of geometry found in Egypt and Babylonia stem from a ritual system of the kind described in the Sulvasutras.”"

"‘Greece and India have a common heritage that cannot have derived from Old-Babylonia, i.e., the Old-Babylonia of about 1700 B.C.’ (Seidenberg 1978)"

"‘A comparison of Pythagorean and Vedic mathematics together with some chronological consideration showed that the current view [of Greek influence on Vedic thought] is not tenable. A common source for the Pythagorean and Vedic mathematics is to be sought either in the Vedic mathematics [i.e. the Sulbasutras] or in an older mathematics very much like it.’ (Seidenberg 1978)"

"If the Indians invented plane geometry, what was to become of Greek ‘genius’ or of the Greek ‘miracle’?"

"I think its mathematics [of the common source] was very much like what we see in the Sulbasutras. (Seidenberg 1978)"

"‘a number of points in Greek geometry are illuminated by the hypothesis that it started from a tradition of peg-and-cord constructions of the kind we find with the Vedic ritualists’ [45]."

"…The Latino characters that are shown on TV or in movies seem to be pretty one-dimensional. They’re gang members or cleaning stuff in the background. Here’s a college education family that talks about art. That’s not something you see often but it’s real. It’s something that exists. People are like, “That’s so universal!” And I’m like, “Of course it is! What did you think?” It’s a human story. I believe there can be harmony. I believe we can be different and still have that. Hopefully my plays reflect this idea."

"…telenovelas are a populace form of entertainment, and what intrigued me was the idea of taking this form of storytelling and marrying it with high art, as theater is thought of being."

"Coming to the theater humanizes people…Culture informs perspective, and the world is a complicated place. Telling the story on stage increases understanding…"

"…The base of every good play is an unanswerable question. It’d be very pompous of me to say “I have the answer.” But they are a driving questions for me, and how I live my life and I look at the world."

"If you are neutral in situations of injustice, you have chosen the side of the oppressor."

"A great writer in the purest sense...makes my head bop from side to side."

"I get to whisper to them, "I love you, I see you, I know. I know you're scared, and it's OK to be scared, and if you can't be scared out there you can be scared in here. Within the pages of this book, you can be who you wholly are." And perhaps that might be empowering enough to at least add a bit of significance to their lives."

"People are like, "Well it's not standard English." So what? Standard English is for standard people."

"Who else is there to write for, as far as I’m concerned. I’d rather go ahead and tap into these kids, who still are malleable, but who also have insight into things that we don’t know, with vision that we no longer have; who have imaginations that have already been zapped from us."

"I love these kids. I’m just here to bear witness to their lives, because I believe that it is in bearing witness that everything is made real."