discrimination

"After studying the optical effects of the , in 1960 began to make the extremely precise pictures for which she is known today. Her participation in , a 1965 show at the , earned Riley an international reputation. Although went out of fashion very quickly, Riley's work continued to fascinate viewers because of its impeccable technique and sophisticated compositions."

"By the mid-seventeenth century, depictions of s, animals, and plants had officially been declassed to the status of inferior art genres, deemed decorative, even frivolous—lacking the conceptual depth, moral integrity, and ethical elevation of art portraying grandiose human narratives. ... Or at least that was the case until aspiring female artists like , , , , , , , , Frances Elizabeth Tripp, , and , among others, turned to painting plants and flowers, spearheading an unparalleled botanical revolution in Western art. Initiating an unwavering, albeit gradual, ascent in the arts and in society, these women artists made the most of what was available to them to showcase their aptitudes, talent, and conceptual acumen."

"Why, yes, of course I wrote all the Arab of Mesopotamia. I've loved the reviews which speak of the practical men who were the anonymous authors, etc. It's fun being practical men, isn't it."

"The work of women artists, which often transgresses the racial, ethnic, and gender dictates of society, asks us to consider the ambiguous boundary between self and other not with horror and fear—a convention of exclusion on which much of society is founded—but as offering an opening onto a new form of ."

"We know little of the practice of the arts by women in ancient times. The degraded condition of the sex in Eastern countries rendered woman the mere slave and toy of her master; but this very circumstance gave her artistic ideas capable of development into independent action. These first showed themselves in the love of dress and the selection of ornaments. From the early ages of the world, too, and were feminine employments, in which undying germs of art were hidden; for it belongs to human nature never to be satisfied with what merely minsters to necessity."

"To be in the margin is to be part of the whole but outside the main body. As black Americans living in a small Kentucky town, the railroad tracks were a daily reminder of our marginality. Across those tracks were paved streets, stores we could not enter, restaurants we could not eat in, and people we could not look directly in the face. Across those tracks was a world we could work in as maids, as janitors, as prostitutes, as long as it was in a service capacity. We could enter that world but we could not live there. We had always to return to the margin, to cross the tracks, to shacks and abandoned houses on the edge of town. There were laws to ensure our return. To not return was to risk being punished. Living as we did-on the edge-we developed a particular way of seeing reality. We looked both from the outside in and and from the inside out. We focused our attention on the center as well as on the margin. We understood both. This mode of seeing reminded us of the existence of a whole universe, a main body made up of both margin and center. Our survival depended on an ongoing public awareness of the separation between margin and center and an ongoing private acknowledgment that we were a necessary, vital part of that whole. This sense of wholeness, impressed upon our consciousness by the structure of our daily lives, provided us an oppositional world view-a mode of seeing unknown to most of our oppressors, that sustained us, aided us in our struggle to transcend poverty and despair, strengthened our sense of self and our solidarity."

"It needs to be acknowledged once more that reality is best viewed from the sidelines, and that the poor are possessed of unique insights indispensable to the Church and to humanity as a whole."

"Some of the most inclusive and visionary ideas of human liberation have historically been formulated by those on the margins, those excluded from formal political power, the stigmatized, semiliterate, "backward", and "illegal"."

"Any age can be viewed as "the wrong age" for a woman, allowing her capacity to be questioned and her fitness for leadership challenged. But we can stop stigmatizing a woman's age--benefitting not just women, but the whole organization."

"We are aware that it has become commonplace to pinpoint and describe the ills of our urban ghettos. The social, political and economic problems are so acute that even a casual observer cannot fail to see that something is wrong. While description is plentiful, however, there remains a blatant timidity about what to do to solve the problems. Neither rain nor endless “definitive,” costly reports nor stop-gap measures will even approach a solution to the explosive situation in the nation’s ghettos. This country cannot begin to solve the problems of the ghettos as long as it continues to hang on to outmoded structures and institutions."

"There can be no doubt that in today’s world a thorough and comprehensive education is an absolute necessity. Yet it is obvious from the data that a not even minimum education is being received in most ghetto schools. White decision-makers have been running those schools with injustice, indifference and inadequacy for too long; the result has been an educationally crippled black child turned out onto the labor market equipped to do little more than stand in welfare lines to receive his miserable dole."

"As we move toward creating a society within which we can each flourish, ageism is another distortion of relationship which interferes without vision. By ignoring the past, we are encouraged to repeat its mistakes. The “generation gap” is an important social tool for any repressive society. If the younger members of a community view the older members as contemptible or suspect or excess, they will never be able to join hands and examine the living memories of the community, nor ask the all important question, “Why?” This gives rise to a historical amnesia that keeps us working to invent the wheel every time we have to go to the store for bread. We find ourselves having to repeat and relearn the same old lessons over and over that our mothers did because we do not pass on what we have learned, or because we are unable to listen."

"Herein lies the match that will continue to ignite the dynamite in the ghettos: the ineptness of decision-makers, the anachronistic institutions, the inability to think boldly and above all the unwillingness to innovate. [...] And when the dynamite does go off, pious pronouncements of patience should not go forth. Blame should not be placed on “outside agitators” or on “Communist influence” or on advocates of Black Power. That dynamite was placed there by white racism and it was ignited by white racist indifference and unwillingness to act justly."

"The core problem within the ghetto is the vicious circle created by the lack of decent housing, decent jobs and adequate education. The failure of these three fundamental institutions to work has led to alienation of the ghetto from the rest of the urban area as well as to deep political rifts between the two communities. In America we judge by American standards, and by this yardstick we find that the black man lives in incredibly inadequate housing, shabby shelters that are dangerous to mental and physical health and to life itself. [...] and highway clearance programs have forced black people more and more into congested pockets of the inner city. Since suburban zoning laws have kept out low-income housing, and the Federal Government has failed to pass open-occupancy laws, black people are forced to stay in the deteriorating ghettos. Thus crowding increases, and slum conditions worsen. [...] Here we begin to understand the pervasive, cyclic implications of institutional racism. Barred from most housing, black people are forced to live in segregated neighborhoods and with this comes de facto segregated schooling, which means poor education, which leads in turn to ill-paying jobs."

"It is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents."

"Family rejection and estrangement have devastating long-term health implications. They also have a material impact. For some kids, the only option is leaving home. Others have no option at all: their parents kick them out. As a result, trans teenagers and young adults in Britain are much more likely to experience homelessness than their cisgender peers. [...] A minority within a minority, trans young people are disproportionately over-represented in the homeless population: one in four trans people have experienced homelessness."

"In general, trans people are more likely to have lower incomes and to experience poverty than the wider population. [...] Prejudice persists. It is not just a personal affront, but an economic reality that shapes and limits trans lives."

"The majority of trans people are working class, and the oppression of trans people is specifically rooted in capitalism. In short, capitalism across the world still relies heavily on the idea of different categories of men’s work and women’s work, in which ‘women’s work’ (such as housework, child-rearing and emotional labour) is either poorly paid or not paid at all. In order for this categorization to function, it needs to rest on a clear idea of how to divide men and women. Capitalism also requires a certain level of unemployment to function. [...] and revulsion at the existence of trans people usefully provides another class of people more likely to be left in the ranks of the unemployed (even more so if they are trans and poor, black or disabled – which is why unemployment is highest among these trans people)."

"From time immemorial, service in the revenue department had brought daily bread to middle class Hindus able to read and write. Under Aurangzib, ‘“‘qanungo-ship on condition of turning Muslim"’ became a proverbial expression; and several families in the Panjab still preserve his letters patent in which this condition of office is unblushingly laid down. Several other instances of it are also recorded in the extant news-letters of his Court. ... In 1671 an ordinance was issued that the rent-collectors of the Crownlands must be Muslims, and all viceroys and taluqdars were ordered to dismiss their Hindu head clerks (peshkars) and accountants (diwanian) and replace them by Muslims. As the oficial historian of the reign exultantly points out, ‘By one stroke of the pen he dismissed all the Hindu writers from his service.”" (M.A. 528.) It was found impossible to run the administration after dismissing the Hindu peshkars of the provincial governors, but in some places Muslims replaced Hindu kroris (district rent-collectors). Later on, the Emperor yielded so far to necessity as to allow half the peshkars of the revenue minister and paymaster’s departments to be Hindus and the other half Muhammadans... In March 1695 all Hindus, with the exception of the Rajputs, were forbidden to ride palkis, elephants or thorough-bred horses, or to carry arms. (K. K. ii. 395; M. A. 370.)"

"When public offices are distributed in consideration of race or creed and not of merit, when birth and not efficiency is the qualification demanded in those who are to serve the State, public posts rightly come to be regarded as the spoils of war ; the official system becomes a hereditary form of military pension and not a machinery for doing certain necessary services to the community at a minimum cost and maximum efficiency. The non- Muslim populations are, therefore, driven to conclude that they have no lot or part in such a State; it is alien to them, and its fall would mean no injury to the community but only a personal loss to a body of self-seekers. The Islamic theocracy when set up over a composite population has the worst vices of oligarchy and of alien rule combined."

"Gayphobia is a form of homophobia that specifically affects men. Although it is primarily aimed at gay and bisexual men, it can also affect heterosexual men who are perceived as homosexual. Gay men may be targets of physical aggression or devalued by stereotypes linked to feminisation and hypersexualisation."

"However, parallel to this semantic broadening, there has been an inverse movement of lexical differentiation operating at the heart of the concept of homophobia. Because of the specificity of attitudes towards lesbianism, the term lesbophobia has been introduced into theoretic discourses, a term which brings to light particular mechanisms that the generic concept of homophobia tends to overshadow. With one stroke, this distinction justifies the term gayphobia, since much homophobic discourse, in reality, pertains only to male homosexuality. Similarly, the concept of biphobia has also been proposed in order to highlight the singular situation of bisexuals, often stigmatized by both heterosexual and homosexual communities. Moreover, we need to take into consideration the very different issues linked to transsexual, transvestite, and transgender persons, which brings to mind the notion of transphobia."

"There is very clearly a difference in mechanisms between gayphobia and lesbophobia, and this translates into different types of aggression. Where the collective imagination over-sexualizes gay men and exerts strong verbal and physical violence against boys and men who are not considered sufficiently masculine / heterosexual; for women, on the other hand, the assertion of their lesbian identity will be further disqualified, minimized, reduced to a fad, or even sexualized as a prelude to heterosexuality."

"Feminism must concern itself with radical possibilities for our future, a future in which gender-based violence and harm is abolished, freeing us all to lead more joyful lives. That cannot begin with barring the freedom to find other ways to look at, understand or do gender."

"Anti-trans feminists’ repeated claims that they were being silenced were in fact highly effective in getting their viewpoints aired on television, radio and in the press."

"The existence of trans people ought to make everyone take a long hard look at their own dearly held ideas about gender, and wonder whether these ideas are quite as stable and certain as they once thought. This would be healthy. The distinction between men and women is often arbitrary. The distinction between ‘binary’ trans men and women and non-binary trans people is equally arbitrary and, in reality, the precise distinction between people we call cis and people we call trans isn’t rigid either. The fact that definitions can be so unstable is clearly deeply troubling to many – which is why it is easier to belittle challenges to binaries than to take on their contradictions, complications and exceptions. ‘We are all non-binary’ is potentially a radical new analysis for how we might reorder society, but conventionally it is used by gender critical feminists to mock those people making political demands to dismantle the binary’s imprint on our culture. Yet those critics provide no alternative for how we would otherwise emancipate society from binary gender stereotypes and roles. Once more, feminist hostility to non-binary people reasserts the notion of an inescapable biological sex that should be given more social and legal credence than a variant gender identity, a notion that merely replicates patriarchy’s own logic."

"The way we are all taught, from a young age, to make the link between visible biological sex traits and behaviour can be extremely powerful in shaping our intuitions about other people. This process of interpretation and the way it affects how we relate to and behave towards others is part of the system we call gender. Feminism, though, ought always to interrogate biological essentialism (the idea that a person’s nature or personality is innate; arising from, or connected to, their biological traits). The idea that anyone born with a penis is inherently more aggressive or violent because they have a penis is an anti-feminist idea: it actually suggests that male violence is linked to biological ‘essence’ and is therefore inevitable, immutable, perhaps not even truly men’s fault. Yet anti-trans feminism is forced to rely on biological essentialism in its insistence that there is too great a similarity between trans women and cis men for the former to be regarded legally and politically as women. Transphobic feminism often uses imagery connected to penises (imagined or real) belonging to trans women as a powerful rhetorical tool, to suggest that trans women are exhibiting aggression or entitlement or are a threat."

"There are some who hold onto rigid ideas of biological sex, but I do not expect feminists to be among them. When I hear people refer in code to “biology 101,” meaning the scientific basis of female and male sex difference, to claim that trans women are not “biologically women,” I want to offer in rebuke, “Biology 101? Patriarchy wrote that textbook!” and pass them a copy of Andrea Dworkin’s Woman Hating, a radical feminist text that supports transsexuals having access to surgery and hormones and challenges what she calls “the traditional biology of sexual difference” based on “two discrete biological sexes.” To be so-called gender critical while leaving traditional biology intact tightens rather than loosens the hold of a gender system on our bodies."

"TERF ... has expanded to include any woman worried that permitting men who “self-identify” as female to enter women’s changing rooms or refuges unchallenged makes her less safe. TERFs, according to trans activists, are evil. TERF is the new witch. Search on Twitter for "TERFs must die" or "burn in a fire, TERF" and behold a cauldron of violent vitriol. Before the meeting, a trans-woman posted: "Any idea where this is happening? I want to f*** some TERFs up, they are no better than fash [fascists]." Search "punch a TERF" and you will find crowing approval of what happened to Maria. So at Speakers’ Corner trans activists and feminists were chanting and taunting each other. Maria was taking photographs when an opponent grappled with her, snatched her camera and smashed it on the ground. Then a tall, male-bodied, hooded figure wearing make-up rushed over, hit her several times and as police arrived, ran away. I asked a young activist if she was OK with men smacking women: “It’s not a guy, you’re a piece of s*** and I’m happy they hit her”, came the reply. So when is it OK to punch a woman? When she won’t do what you want; when you don’t like what she says. Some things never change."

"I feel officials treated my sister like an animal and killed her"

"We all grow in a culture in which women's bodies are constantly turned into things, into objects. [...] Of course these affects female self-steem. It also does something even more insidious. It create a climate in which there is wide-spread violence against women. [...] Turning a human being into a thing is the first step towards justified violence against that person."

"The girl was handed over to her family this evening after returning to Iraq"

"For sheer brutality on woman, I do not remember anything in history to match the Malabar rebellion."

"She’s used to getting smacked, and won’t give in until you threaten her and really force her."

"I woke up that night to the screams of women. I don’t know when I’d fallen asleep, or passed out, but when I woke up, the manic, lost, women were all around me, walking, shambling. I remember that night, my first night in this asylum – I had retreated into the corner, into the shadows, and looked through the bars, bars that had been chained with many locks. The locks were like eyes: the eyes of a man’s vigilance. As I focused, the lock slowly extended to reveal the form of a man, a man sprawling on the bed: I thought of the violence of beds, of my marriage. The man on this bed was my husband – a man who used to beat me metal-blue to eliminate his fear of women. There were other ways of elimination: polishing his black boots and making them shine, washing his clothes, suspending them onto a hanging wire. And the starvation. And the rising lilt of his family’s voices: awaara. A cuss word, a slap – his marriage to me? – The violence of a mongering dog, his teeth digging into my flesh. His skin the color of a chameleon turned blue. Me? I was a churi, a glass bangle. The house? The impersonation of a ghetto. My agency, his anger. So I ran. I ran to a divorce, yes, and I reached my destination after six months of torture. But the six months led to psychosis. So my mother dragged me here, to this mental asylum. Then I woke up, that night, to the screams of women."

"Violence against women and the expropriation of their , as well as the higher level of exploitation of their paid labor, are integral to the way in which power is organized in capitalist society—and how it seeks to divide rather than unify the population. More than a third of women worldwide have experienced physical/. , in particular, are objectified, reified, and commodified as part of the normal workings of monopoly-capitalist marketing."

"Women are frequently treated as property, they are sold into marriage, into trafficking, into sexual slavery. Violence against women frequently takes the form of sexual violence. Victims of such violence are often accused of promiscuity and held responsible for their fate, while infertile women are rejected by husbands, families and communities. In many countries, married women may not refuse to have sexual relations with their husbands, and often have no say in whether they use contraception [...] Ensuring that women have full autonomy over their bodies is the first crucial step towards achieving substantive equality between women and men. Personal issues—such as when, how and with whom they choose to have sex, and when, how and with whom they choose to have children—are at the heart of living a life in dignity."

"Feminism in the United States has never emerged from the women who are most by sexist ; women who are daily beaten down, mentally, physically, and spiritually-women who are powerless to change their condition in life. They are a silent majority. A mark of their victimization is that they accept their lot in life without visible question, without organized protest, without collective anger or rage."

"A prison wall was round us both, Two outcast men we were: The world had thrust us from its heart, And God from out His care: And the iron gin that waits for Sin Had caught us in its snare."

"After becoming a thief, one becomes an outcast."

"When in disgrace with fortune and men's eyes I all alone beweep my outcast state, And trouble deaf heaven with my bootless cries, And look upon myself, and curse my fate"

"My days – the blossom of my youth and the flower of my manhood – have been darkened by the dreariness of servitude. In this my native land – in the land of my sires – I am degraded without fault as an alien and an outcast."

"I will feed you even though you are an outcast. I will give you drink even though you are an outcast. You are still my son, even if your god has turned against you."

"Smash is the way you feel all alone, Like an outcast you're out on your own. Smash is the way you deal with your life, Like an outcast you're smashing your strife"

"The most miserable outcast hugs some memory or some illusion."

"On the edge of the world, and a curs'd outcast."

"The remarkable thing about Jesus was that, although he came from the middle class and had no appreciable disadvantages himself, he mixed socially with the lowest of the low and identified himself with them. He became an outcast by choice. Why did Jesus do this? What would make a middle-class man talk to beggars and mix socially with the poor? What would make a prophet associate with the rabble who know nothing of the law? The answer comes across very clearly in the gospels: compassion."

"Let us go back and distinguish between the two things that we want to do; for we want to do two things in modern society. We want one class of persons to have a liberal education, and we want another class of persons, a very much larger class, of necessity, in every society, to forego the privileges of a liberal education and fit themselves to perform specific difficult manual tasks. You cannot train them for both in the time that you have at your disposal. They must make a selection, and you must make a selection. I do not mean to say that in the manual training there must not be an element of liberal training; neither am I hostile to the idea that in the liberal education there should be an element of the manual training. But what I am intent upon is that we should not confuse ourselves with regard to what we are trying to make of the pupils under our instruction. We are either trying to make liberally-educated persons out of them, or we are trying to make skillful servants of society along mechanical lines, or else we do not know what we are trying to do."

"While bilingual is understood as a valuable asset or goal for middle-class and upper-class students, for working-class and poor students it is framed as a disability that must be overcome"

"The state's fear of its citizenry is rooted in a deeper knowledge of systemic fissures in our country; fissures produced by the disgraceful treatment of an — including women, children, dissenters, religious minorities, labour, prisoners, and more — often by state institutions themselves."