3
" Ida Mae Gladney, Robert Foster, and George Starling each left different parts of the South during different decades for different reasons and with different outcomes. The three of them would find some measure of happiness, not because their children had been perfect, their own lives without heartache, or because the North had been particularly welcoming. In fact, not a single one of those things had turned out to be true. There had been sickness, disappointment, premature and unexpected losses, and, among their children, more divorces than enduring marriages, but at least the children had tried. The three who had come out of the South were left widowed but solvent, and each found some measure of satisfaction because whatever had happened to them, however things had unfolded, it had been of their own choosing, and they could take comfort in that. They believed with all that was in them that they were better off for having made the Migration, that they may have made many mistakes in their lives, but leaving the South had not been one of them. "
― Isabel Wilkerson , The Warmth of Other Suns: the Epic Story of America's Great Migration
4
" The presence of the migrants “in such large numbers crushed and stagnated the progress of Negro life,” the economist Sadie Mossell wrote early in the migration to Philadelphia. Newly available census records suggest the opposite to be true. According to a growing body of research, the migrants were, it turns out, better educated than those they left behind in the South and, on the whole, had nearly as many years of schooling as those they encountered in the North. Compared to the northern blacks already there, the migrants were more likely to be married and remain married, more likely to raise their children in two-parent households, and more likely to be employed. The migrants, as a group, managed to earn higher incomes than northern-born blacks even though they were relegated to the lowest-paying positions. They were less likely to be on welfare than the blacks they encountered in the North, partly because they had come so far, had experienced such hard times, and were willing to work longer hours or second jobs in positions that few northern blacks, or hardly anyone else for that matter, wanted, as was the case with Ida Mae Gladney, George Swanson Starling, Robert Foster, and millions of others like them. "
― Isabel Wilkerson , The Warmth of Other Suns: the Epic Story of America's Great Migration
10
" Do you as Germans feel any guilt for what the Germans did?’ he will ask them.
They will go off into groups and have heated discussions among themselves, and then come back to him with their thoughts.
‘Yes, we are Germans, and Germans perpetrated this,’ some students once told him, echoing what others have said. ‘And, though it wasn’t just Germans, it is the older Germans who were here who should feel guilt. We were not here. We ourselves did not do this. But we do feel that, as the younger generation, we should acknowledge and accept the responsibility. And for the generations that come after us, we should be the guardians of the truth. "
― Isabel Wilkerson , Caste: The Origins of Our Discontents
11
" Many years later, people would forget about the quiet successes of everyday people like Ida Mae. In the debates to come over welfare and pathology, American would overlook people like her in its fixation with the underclass, just as a teacher can get distracted by the two or three problem children at the expense of the quiet, obedient ones. Few experts trained their sights on the unseen masses of migrants like her, who worked from the moment they arrived, didn’t end up on welfare, stayed married because that’s what God-fearing people of their generation did whether they were happy or not, and managed not to get strung out on drugs or whiskey or a cast of nameless, no-count men. "
― Isabel Wilkerson , The Warmth of Other Suns: the Epic Story of America's Great Migration
12
" The institution of slavery was, for a quarter millennium, the conversion of human beings into currency, into machines who existed solely for the profit of their owners, to be worked as long as the owners desired, who had no rights over their bodies or loved ones, who could be mortgaged, bred, won in a bet, given as wedding presents, bequeathed to heirs, sold away from spouses or children to cover an owner’s debt or to spite a rival or to settle an estate. They were regularly whipped, raped, and branded, subjected to any whim or distemper of the people who owned them. Some were castrated or endured other tortures too grisly for these pages, tortures that the Geneva Conventions would have banned as war crimes had the conventions applied to people of African descent on this soil. Before there was a United States of America, there was enslavement. Theirs was a living death passed down for twelve generations. "
― Isabel Wilkerson , Caste: The Origins of Our Discontents
13
" As a window into the random nature of these categories, the use of the term Caucasian to label people descended from Europe is a relatively new and arbitrary practice in human history. The word was not passed down from the ancients but rather sprang from the mind of a German professor of medicine, Johann Friedrich Blumenbach, in 1795. Blumenbach spent decades studying and measuring human skulls—the foreheads, the jawbones, the eye sockets—in an attempt to classify the varieties of humankind.
He coined the term Caucasian on the basis of a favorite skull of his that had come into his possession from the Caucasus Mountains of Russia. To him, the skull was the most beautiful of all that he owned. So he gave the group to which he belonged, the Europeans, the same name as the region that had produced it. That is how people now identified as white got the scientific-sounding yet random name Caucasian. More than a century later, in 1914, a citizenship trial was under way in America over whether a Syrian could be a Caucasian (and thus white), which led an expert witness in the case to say of Blumenbach’s confusing and fateful discovery: “Never has a single head done more harm to science. "
― Isabel Wilkerson , Caste: The Origins of Our Discontents
15
" As it stands, the United States is facing a crisis of identity unlike any before. The country is headed toward an inversion of its demographics, with its powerful white majority expected to be out-numbered by people not of European descent within two decades. This is unknown territory for everyone in the hierarchy, an ethnic distribution that could potentially look closer to that of South Africa than to what Americans have grown accustomed to.
Anticipatory fear seems already to have surfaced, but if history is any guide, a change in demographics might have less of a material effect on the dominant caste than imagined. A 2016 study found that, if disparities in wealth continue at the current pace, it would take black families 228 years to amass the wealth that white families have now, and Latino families another 84 years to reach parity.
Thus, as in South Africa, there would be no reason to believe that economic, social, and, in America, political dominance would not still remain in the hands of those who have held it for the entirety of the country's history.
This will be a test of the cherished ideal of majority rule, the moral framework for caste dominance in America since its founding. "
― Isabel Wilkerson , Caste: The Origins of Our Discontents
17
" You know that there are no black people in Africa,” she said. Most Americans, we have to sit with that statement. It sounds nonsensical to our ears. Of course there are black people in Africa. There is a whole continent of black people in Africa. How could anyone not see that? “Africans are not black,” she said. “They are Igbo and Yoruba, Ewe, Akan, Ndebele. They are not black. They are just themselves. They are humans on the land. That is how they see themselves, and that is who they are.” What we take as gospel in American culture is alien to them, she said. “They don’t become black until they go to America or come to the U.K.,” she said. “It is then that they become black. "
― Isabel Wilkerson , Caste: The Origins of Our Discontents
