new-york-university-alumni

"Because I was of African descent, that unless I could afford to go to Europe for final 'polishing' in my music, I would probably end up singing in a cabaret in America. If I chose science, my chances were better for a good future."

"From the very inception of the Gulf Crisis, the dominant US media failed to fulfil the role of independent journalism. Instead it acted as public relations for the State Department, assimilating the language, terminology, and the assumptions of the administration, thereby undermining any critical perspectives upon the conduct of the war. Any attempt to discuss the media's coverage of the Gulf War must examine some of the ways in which it structured identification with the Pentagon's agenda, and the interests of an international elite."

"To be a European or American Jew has hardly been perceived as a contradiction, but to be an Arab Jew has been seen as a kind of logical paradox, even an ontological subversion. This binarism has led many Oriental Jews (our name in Israel, referring to our common Asian and African countries of origin, is Mizrahi or Mizrachi) to a profound and visceral schizophrenia, since for the first time in our history Arabness and Jewishness have been imposed as antonyms."

"Although I in no way want to idealize that experience – there were occasional tensions, discriminations, even violence – on the whole, we lived quite comfortably within Muslim societies. Our history simply cannot be discussed in European Jewish terminology."

"The uniqueness and common victimization of all Jews at all times is a crucial underpinning of official Israeli ideology. The genocides of indigenous Americans and Africans are not a point of reference, while the linked persecution in Iberia of Jews and Muslims, Conversos and Moriscos, is rendered irrelevant. This selective reading of Jewish history hijacks the Jews of Islam from their Judeo-Islamic history and culture and subordinates their experience to that of the Ashkenazi-European shtetl, presented as a "universal" Jewish experience. In the Zionist "proof" of a single Jewish experience, there are no parallels or overlappings with other religious/ethnic communities. All Jews are by definition closer to each other than to the cultures of which they have been part. The Jews of Islam, and more specifically Arab Jews, problematize this Eurocentric representation."

"Now that the three cultural topographies that compose my ruptured and dislocated history – Iraq, Israel and the United States – have been involved in a war, it is crucial to say that we exist. Some of us refuse to dissolve so as to facilitate “neat” national and ethnic divisions. My anxiety and pain during the (1991) Scud attacks on Israel, where some of my family lives, did not cancel out my fear and anguish for the victims of the bombardment of Iraq, where I also have relatives. War, however, is the friend of binarisms, leaving little place for complex identities."

"The same historical process that dispossessed Palestinians of their property, lands and national-political rights, was linked to the dispossession of Middle Eastern and North African Jews of their property, lands, and rootedness in Muslim countries. As refugees, or mass immigrants (depending on one’s political perspective), we were forced to leave everything behind and give up our Iraqi passports. The same process also affected our uprootedness or ambiguous positioning within Israel itself, where we have been systematically discriminated against by institutions that deployed their energies and material to the consistent advantage of European Jews and to the consistent disadvantage of Oriental Jews. Even our physiognomies betray us, leading to internalized colonialism or physical misperception. Sephardic Oriental women often dye their dark hair blond, while the men have more than once been arrested or beaten when mistaken for Palestinians. What for Ashkenazi immigrants from Russia and Poland was a social aliya (literally “ascent”) was for Oriental Sephardic Jews a yerida (“descent”). Stripped of our history, we have been forced by our no-exit situation to repress our collective nostalgia, at least within the public sphere. The pervasive notion of “one people” reunited in their ancient homeland actively disauthorizes any affectionate memory of life before Israel. We have never been allowed to mourn a trauma that the images of Iraq’s destruction only intensified and crystallized for some of us. Our cultural creativity in Arabic, Hebrew and Aramaic is hardly studied in Israeli schools, and it is becoming difficult to convince our children that we actually did exist there, and that some of us are still there in Iraq, Morocco, Yemen and Iran."

"in recent times, largely because of the Arab-Israeli conflict, there has been a construction in the public sphere of Jews and Muslims as always already enemies. In the media, journalists often appeal to the cliché that “this conflict goes back thousands of years.” But historically that is false; it largely goes back to the late nineteenth century and the emergence of Zionism. For many centuries and even millennia, Jews and Muslims often faced Christian prejudice together...The two stories/histories of Jews and Muslims are often told in isolation, but in fact the two groups were subjected to the same inquisition and continued to live together within Muslim spaces. In my work, I have insisted on the Judeo-Muslim hyphen, because while the Judeo-Christian hyphen implies a legitimate meta-narrative, the Judeo-Muslim hyphen has been elided. Yet, historically the Judeo-Muslim hyphen could be seen as the norm rather than the Judeo-Christian, which is a relatively recent phenomenon, going back to the Euro-Jewish enlightenment and reinforced by Zionist Eurocentrism."

"The elision of comparative discussion of the Muslim and Jewish situations in Christian Spain is rooted in present-day Middle Eastern politics. The 1992 commemorations reflect present-day battles over the representations of history. Subordinated to a Eurocentric Zionist historiography, they lament yet another tragic episode in a homogenous, static Jewish history of relentless persecution."

"Zionism, to my mind, can be described as an effort to whiten the Jew philosophically and even literally."

"Intellectual discourse in the West highlights a Judeo-Christian tradition, yet rarely acknowledges the Judeo-Muslim culture of the Middle East, of North Africa, or of pre-Expulsion Spain (1492) and of the European parts of the Ottoman Empire. The Jewish experience in the Muslim world has often been portrayed as an unending nightmare of oppression and humiliation."

"While the celebrations of Columbus' "discovery" have provoked lively opposition, the Eurocentric framing of the "other 1492" has been little questioned."

"For Middle Easterners, the operating distinction had always been “Muslim,” “Jew” and “Christian,” not Arab versus Jew. The assumption was that “Arabness” referred to a common shared culture and language, albeit with religious differences."

"Eurocentric historical discourse tends to paint a flattering picture of Europe during the "Age of Discovery" while denigrating the newly colonized peoples. At the time of the onset of colonialism and conquest, Europe was a rather brutal and superstitious place, dominated by a "demonological discourse" (Delumeau). Church-sponsored brutalities towards Jews and Muslims have to be seen therefore on the same continuum as the forced conversions of indigenous peoples of the Americas who, like the Jews and Muslims in Catholic Spain, were obliged to feign allegiance to Christianity."

"The particular/universal dichotomy often gets enlisted into a rescue narrative. We cannot forget how colonial discourse often represented colonialism as not simply conquering and exploiting, but also as advancing a universal civilizing mission, rescuing those barbaric people–especially, of course, their women and children–from their own horrible traditions, rituals, and culture. This idealist discourse was framed by the arrogant imperialism that saw itself as bringing light to dark places. This is unfortunately one side of the enlightenment. And addressing the intersection of the Enlightenment metanarrative with colonial discourse does not mean rejecting the Enlightenment in general. The Enlightenment is a complex phenomenon featuring contradictory discourses; what is required, therefore, is to highlight its philosophical contradictions as wells as its imperial dark side “on the ground.” In the colonial context, the Enlightenment often meant cultural subordination and psychic devastation. So the question is, what is a “barbaric practice,” and who has the right to determine what is barbaric? Who has the right to say, “I am the savior of these children?”"

"This picture of an ageless and relentless oppression and humiliation ignores the fact that, on the whole, Jews of Islam-a minority among several other religious/ethnic communities-lived relatively comfortably within Arab-Muslim society. My point is not to idealize the situation of the Jews of Islam, but rather to suggest that, with a few exceptions, the agendas of Zionist and anti-Zionist historians have either subsumed Islamic-Jewish history into Christian-Jewish history or ignored the status of Jews in the context of other minorities in Islamic societies."

"Western media much prefer the spectacle of the triumphant progress of Western technology to the survival of the peoples and cultures of the Middle East. The case of Arab Jews is just one of many elisions. From the outside, there is little sense of our community, and even less sense of the diversity of our political perspectives."

"After World War Two, with decolonization and partitions, life shifted for many communities. There were transfers of populations, wherein one identity was transformed into another identity. A Muslim Indian became a Pakistani. In our case, Arab-Jews became Israelis. All of this happened virtually overnight. These new official identities did not reflect the feelings of the displaced people, and could not translate the contradictions on the ground. This new situation did not necessarily reflect those communities` sense of belonging. Hence, a crucial tension was generated between one`s official documentation and one`s emotional map of identity and sense of home and belonging. I have tried to explain this historical context in order to make sense out of our brutal rupture in the wake of partition. I grew up in Israel as a Jew, in a country that defines itself as a state for the Jews and as a Jewish state, which was presumably a solution for “the Jewish problem.” But for which Jews, and a solution for what? Being schooled in Hebrew in a Jewish state required that I completely reject everything associated with my home: namely, the Arabic that we spoke at home; my Iraqi parents; my Iraqi grandparents who didn't speak a word of Hebrew. The fact is that many people in my community missed Baghdad. But in this context, Iraq and the Iraqis were the enemy of the state to which we now officially belonged. I often describe my experience as a child as one of virtual schizophrenia, where I had to simultaneously live two identities, one outside of the home and another inside the home...The conflict between Israeli Zionism and Arab nationalism generated a situation where we had no place."

"Hussein as the villain, Bush as the hero, and the US rescuing the victim is typical of colonial narratives...The analogy insists, furthermore, on a Eurocentric approach to Jewish history. In seeing Jewish history through a Euro-American Jewish perspective, the US media have presented Israel simplistically as a Western country populated by European Jews. Reading and watching media images from the Middle East, one is led to believe that there are only Euro-American Jews in Israel and only Moslem Arabs in the rest of the Middle East. One finds few images of Iraqi, Moroccan, or Ethiopian Israelis, even though Oriental Arab Jews compose the majority of the Jewish population in Israel."

"every child is born into a web of multiple affiliations, intersecting identities, and potential identifications."

"That mess about judging people by the content of their character and not the color of their skin — that's some bullshit. Nobody has the right to judge anybody else. Period. If you ain't been in my skin, you ain't never gonna understand my character."

""Slavery is not the only story about black people. It’s only a small story! Don’t they know that if tomorrow a slave ship arrived at Elmina to carry us to America, so many Ghanaians would climb on board that this ship would sink to the bed of the ocean from our weight?" He laughed. I couldn’t help laughing myself. But who was the butt of the joke?"

"Who and whatever James was, so was Jesus."

"Since I am a slow writer and a compulsive editor, I try not to stop too often"

"At the start of a new fiction project, there is always a piece written quickly, assuredly, with little hesitation, and with the euphoric feeling that comes with knowing one has found somewhere to begin"

"I write furiously, admonishing myself when I seem about to fall into the old habit of editing sentences as they appear. I want to discover what it is I am going to be writing about, who is in the story and what they are doing there."

"The simple and terrifying reality, forbidden from discussion in America, was that despite spending $600 billion a year on the military, despite having the best fighting force the world had ever known, they were getting their asses kicked by illiterate peasants who made bombs out of manure and wood."

"The general's staff is a handpicked collection of killers, spies, geniuses, patriots, political operators and outright maniacs. There's a former head of British Special Forces, two Navy Seals, an Afghan Special Forces commando, a lawyer, two fighter pilots and at least two dozen combat veterans and counterinsurgency experts. They jokingly refer to themselves as Team America, taking the name from the South Park-esque sendup of military cluelessness, and they pride themselves on their can-do attitude and their disdain for authority."

"The difference between being a good governor and president is approximately the difference between sandlot basketball and the NBA Finals."

"There is as much wisdom in listening as there is in speaking - and that goes for all relationships, not just romantic ones."

"But there’s no doubt it stung when I felt like the people I was trying to respect and please the most were the ones who were critical of me. It was painful because, as my career since then has borne out, I take a great deal of pride in being Korean American. I know that not every representation is 100 percent something we can stand behind all the time, but I choose to look at things as whether they’re moving the needle of progress on a larger scale."

"It takes facing obstacles to grow strong enough to overcome them."

"You know, someone once said that we have, you know, a privilege card, because we are not necessarily African American or Latinx. And part of that privilege card has been perpetuated this idea, the model minority myth. But what we've been finding is that in times of stress that privilege card gets taken away very quickly and then we're reduced to someone--to a group of people who is considered other and not American."

"Be proud to be Asian. Be proud to be American. You've earned the right to be both and we can all work together to be a united America. That's the hope. That's the dream."

"The fact that you have representation on TV means that you can have an understanding of someone who doesn’t necessarily look like you and that understanding can bring acceptance and empathy. And so that’s why it’s important to have a positive but fully fleshed out portrayals of Asian Americans in the media."

"I think there are pluses and minuses to the emergence of Asian cinema in America. It's about time that a lot of these films got recognized because there are very talented people behind them - the directors, actors, writers. I don't think it is a coincidence that a lot of stories from Asia are being remade by American studios. They are really interesting stories and deserve to be shown here."

"It's one thing to talk about lack of diversity and lack of representation. But that doesn't matter if you're not good at what you're supposed to be doing."

"As someone of Korean descent, I am certain my road was a bit hard. I have to say anyone who's an aspiring actor has a difficult road regardless of race."

"I think any time you have an ensemble of actors, everyone’s objectives are unique and individual. So it’s hard for me to collectively say whether they were allies in this…. I do know that the way things got spun by the end changed my relationships with them."

"Alone we are much weaker than if we are allied with others who care, not just about Asian Americans, but about the issue of hate and discrimination and bigotry in general. Now I wouldn’t deign to try and compare the Asian American experience to any other minorities’ experience in America, because each one is unique in their own ways. But what we do have in common is that we have all experienced bigotry. We have all experienced prejudice. What’s most important to understand is that this is a human issue. This is not just an Asian American one."

"There are people skills that you develop, there's a lot of empathy you build, there’s a lot of putting yourself in other people's shoes. And what you put in is what you receive! There's just so much that you get from working with a group of people intimately, and that's one of my favorite aspects of the job."

"Whatever your theory is, keep the cliché condolences to yourself. No one will be uttering, “Sorry for your loss” in Wanda’s world."

"I think every day you try to soak up as much as you can to learn and understand things better."

"What keeps you confident in a healthy way is knowing that everyone else around you is going to support you and teach you and you're going to learn from them. I just feel open to learning from people."

"Enjoy the little things in life."

"I believe that you are only in control of so much. So whatever you are not in control of you can’t worry about."

"I'd like to be more like her where I am always emotional. But to be in this world and to be able to function in it, we should probably put on our layers of socially correct behaviour."

"I was 10 and I was curious about auditioning … and I realized very quickly it wasn't for me because I was missing my sports teams, my dance class and all the extracurricular activities at school. But during that time, I thought, 'I don't want to be associated with [Mary-Kate and Ashley],' for some reason. I guess I understood what nepotism was like inherently as a 10-year-old. I don't know if I knew the word, but there is some sort of association of not earning something that I think bothered me at a very young age."

"I think it's important not to believe anyone when they tell you're good; maybe that's not healthy. But I think if you start to think of yourself the way that people you that you work with speak to you, then that's dangerous."

"People don’t need careers. People should just exist."