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infinitegalahad · 1 year

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AMERICAN PROMETHEUS AND HIS ATHENA - EPILOGUE

Pairing: J. Robert Oppenheimer x Female Indentifying! Reader Summary: Looking up at the chalkboard, you see him. He’s Dr.Oppenheimer, but to you, he’ll always be Robert or Oppie. Word Count: 2.7k Warnings: Warnings are very spoiler, so well...be warned! Cancer, death, alcoholism, mentions of suicide (not by main characters and is mentioned once at the end), and overall a very bittersweet ending. Beware! This is in fact sad! Notes: for real, the end? it's here. not going to lie, i did get a little emotional writing this. the epilogue is loosely inspired by american prometheus, which made me cry in it's epilogue, just as it is doing to me now. this story has been such a rollercoaster, and I've had an amazing time writing it. thank you all for the amazing support, you guys really rock. I'm starting school soo and I'll be busy, but I'll get back into writing once i find my routinr. i hope you can enjoy this conclusion, and as a warning, apologies in advance! I love you all very much, and thank you so much for all the love! Taglist: @forgottenpeakywriter @queenshelby @chloriine36 @kodzuvk @amanda08319 Taglist | Masterlist

Marriage Certificate

Jurisdiction: Charlottesville, Virginia

Certificate Number: MCS123456789

Date of Marriage: June 1st, 1955

This is to certify that on the aforementioned date, in accordance with the laws of the City of Charlottesville, the following individuals entered into marriage:

Groom:

Name: Julius Robert Oppenheimer

Date of Birth: April 22, 1904

Residence: 91 Olden Lane

Bride:

Name: (Y/n) (Y/m/n) (Y/l/n)

Date of Birth: (Y/dob), 1921

Residence: 105 Ivy Dr

Marriage Ceremony:

Date and Time: June 1st, 1955, at 5:00 PM

Officiant: Dr. Allen Hill

Title: Authorized Officiant

Witnesses:

Name: (y/b/n) (y/b/m/n) (y/l/n)

Address: 10 Pennsylvania Avenue

Name: Hatomi Haruka Yamamoto-Bell

Address: 600 Dittmar Oaks

Under penalty of perjury, the undersigned parties declare that the information provided above is true and correct to the best of their knowledge.

Signatures:

_____________________________ _____________________________

Julius Robert Oppenheimer (Y/n) (Y/m/n) (Y/L/N)

Groom's Signature Bride's Signature

_____________________________

Dr. Allen Hill

Officiant's Signature

_____________________________ _____________________________

(y/b/n) (y/b/m/n) (y/l/n) Hitomi Haruka Yamamoto-Bell

Witness's Signature Witness's Signature

Seal: City of Charlottesville, Virginia

–

You and Robert married the same day of your graduation at UVA on June 1st, 1955. You let your parents know about your marriage and plans to move to Princeton. It took them time to process that you married your Physics Professor, but they accepted it once they met Robert and were impressed. They also enjoyed that you were only a train ride away from the city of Princeton.

Robert kept to his promise of no more games. He stayed loyal and steadfast and was honest and loving to you. He doted on and adored you, showering you with both affection and gifts. You had kept all of the gifts he had given you at Berkeley, occasionally using the new perfumes if you couldn’t look for all of the new floral scents Robert had bought for you. Despite you both being busy with your jobs at Princeton and the local private high school, you two found time for each other.

Your time together reminded you of those Friday study sessions at Berkeley, where you were a young girl and Robert was your professor who had been struck by “one of the most beautiful creatures he had ever seen”. Robert had helped you become a woman, and despite how many times you and he tried to move, you always fell back to each other.

With your newfound marriage, you and Robert could be in public together. Of course, there was scrutiny and controversy of the age gap and both of your involvement with the Manhattan project. Still, Robert could hold your hand, and you could lean on his shoulder. Sure, there stares, but those could easily be ignored. At the many lavish dinners you attend, Robert would put his hand on your hip and whisper into your ear nothing but sweet yet dirty thoughts. You’d look at all of the judgemental onlookers, and simply hugged Robert, brightly smiling at them.

It was one of those nights. It was like your Friday nights, but extended; talking about the day full of academics, making a delicious dinner, cleaning up said dinner, fucking either by the fire or on the bed, and lazing in each other’s embrace.

You had your back curled to Robert as he held you. That one night, he let go for a short second, before you felt a cold metal on your neck and the sound of a clink of a clasp.

“I saw this, and it made me think of you and the Bhagavad Gita,” Robert explained as he moved your hair back forward, “Do you like it?”

The necklace was a short gold chain with a pendant of the seven Chakras. You run your hand hovering the expensive gold and gems inside, smiling to yourself. You turn to Robert and place a peck on his lips, admiring the beautiful necklace.

“It’s beautiful, Robert. Thank you, thank you, thank you-”

You repeat this sentence over and over as you wrap your arms around his neck, throwing him down to the bed and decorating his body with kisses. Ultimately, the two of you end of lovemaking once again, and remind yourselves to rewash the sheets. Again.

The next week, you are forced to rewash your sheets as Robert, per usual, fucks you after the University of Washington last minute declines his offer to speak at their commencement ceremony. Like old times, you claw your nails down his neck and scream his name until he finishes inside of you, making your belly feel all warm. You smile and hope, for once, there’s some good news for the future continuation of you and Robert.

It takes many tries, but on January 5th of 1958, you give birth to Thaïs Jackie Oppenheimer. She’s a healthy baby girl. You nearly died giving birth, but it was worth seeing her curl into Robert’s arms as if it were a natural instinct. Even as a child, she’s got the blue Oppenheimer’s eyes and your fiery personality. After Thaïs birth, you remained in the ICU for a while. In a window outside of your room, you would see Robert in the distance as he overlooked Thaïs bed, talking to her and promising her nothing but the world. In your recovering pain, it made you cry.

Eventually, you returned back to work as a school-teacher, splitting your time with the au-pair while taking care of Thaïs. She’s a very vocal child, and like Robert, highly precocious. By the time she’s six, she can name every rock and flower in your garden by their scientific name. Not to mention, she can hold more basic conversation in Latin and Greek than you, thanks to Robert and his bedtime stories of Ancient Latin and Greek myths.

Dinner is a family affair. As the three of you all cook, you find it hard to keep up with Robert and Thaïs’s long conversation that switches between Greek and Latin, ranging from what to next in meal prep, the rocks Thaïs’s collected at school today, and what toy Robert will buy her next if she behaves. You can follow the basics, but you smile and keep yourself, cooing and kissing your newborn baby boy, Elias.

Each night, Robert worships you like you’re a goddess. As you read his book recommendations, he decorates your body with kisses and calls you his “temple”, thanking you for being the Athena to his Prometheus and giving him life. You could not be happier.

But bliss is temporal, not everlasting.

First, it’s the apparent hoarseness. Robert thinks it’s cold, but that’s until he’s coughing up blood two weeks later. Also, with the neck and ear pain, you grow worried, and unfortunately, your worst fears come to light. Robert’s heavy smoking did not help his case, and in late 1965, he was diagnosed with throat cancer.

You had quit smoking a long time ago, long before the birth of your children, but Robert continued. Since you had met him, he had always been a smoker no matter what, falling from a cigarette pack to multiple pipes a day. The cancer is infectious and both of you know it’s in fact very bad, and it’s only going to continue to get worse but not fast, but slowly and painfully. Robert has a persistent cough in which he tries to hide from you and the children but fails to. His skin becomes as gray as his thinning hair, and he’s losing weight faster than you can count.

After his diagnosis, there are many sleepless nights between you and Robert. You are both worried about each other in your own ways. One particular night, Robert sits on the edge of the bed. The bones in his back are visible, and you feel like you can see the bones in his back. He’s handsome, but so terribly sick all at once. Crawling from under the sheets, you quietly crawl toward him and hug him from behind. You sob into his shoulders, and he grabs your arms.

“Stop worrying,” He reassures you as he kisses your shaking palm, “You’ll be okay, love.”

“Robert, stop. It’s not about me. It’s about you,” You sob uncontrollably, “I’m scared, Robert. Not for you, for me.”

That night, Robert holds you and tells you that things will improve. He doesn’t promise it, though.

In late 1966, Robert underwent surgery, radiation, and chemotherapy, which were all unsuccessful.

Robert has done so much for you and protected you from so much. Now, it’s your turn to do so.

When he breaks the news that, realistically, he’s going to die within the next six months, you and his plan to bring Thaïs and Elias to Saint John.

Robert can’t do the things he used to do. Robert is still as handsome as he always has been, but he’s more frail and sickly looking, a shell of the man he once was. The only thing he can do is spend time with you and his children, valuing his time, which is running out faster than he can count. He builds wooden lodges with houses with Elias, collects seashells and rocks with Elias, and lies in your lap as you read him all of the old books and Greek myths the two of you used to read together.

Robert tries to make you a Martini one night, but he struggles in the kitchen. A glass drops and you run in, to find both of his hands shaking. He confesses to you that he can’t keep his hands still, and he can’t stop apologizing after. You smile, holding back tears, telling him it’s okay.

You, Robert, and your family soon return to Princeton. At that time, you call and invite people who are close to you, Robert, so he gets the chance to say goodbye. Kitty and his children come by. They're as devastated as you are, but they thank you. Kitty, for the first time, cries in front of you, and says you have a beautiful family; thanking you for taking care of Robert. You break down in front of her, and Kitty hugs you.

It’s clear that Robert’s in his final days of life. He can’t remember or speak coherently as he used to. Your children are very aware of this, and you prepare them for the worst that is to come.

It’s nighttime, and Robert’s in bed, saying he’s going to read a book that you’d enjoyed. You make him peppermint tea downstairs to help him fall asleep. As you make the tea, you can hear Robert’s horse voice as he talks to their children. If you bend your ear further, you can hear his voice shaking as he tells his children that he loves them more than anything, and to treat you, their mother, with nothing but love and respect.

You go upstairs with the tea you’ve prepared for Robert. He thanks you and smiles as if he’s seen you for the first time, refusing to let go of your hand with a weak grasp. As you change quickly into your pajamas, you jump into bed with him and hold him carefully, not wanting to hurt him.

“Sweetling?” He says your term of endearment in a sing-song voice. You look up, fully attentive.

“Yes, Oppie?”

With a trembling hand, he holds out an aged navy book with gold print; Hades and Persephone.

“Can you please read this to me?”

Once you grasp the book, tears begin to form in your eyes. As much as you want to cry, you hold your tears back and nod your head. Leaning against Robert, you open to the book’s preface and see all of his annotations inside. Some of them are about you. You’re about to start reading when Robert, in his classic fashion, grabs your hand and holds it to his chest.

“Y/n?”

You don’t look over as you close your eyes.

“Yes, Robert?”

“I love you, y/n”

A tear falls down your cheek, but you don’t let Robert see it.

“I love you too, Robert.”

That night, Robert falls into a coma. Three days later, he dies. He was sixty-two years old.

Once you have the funeral and dump his ashes into the US Virgin Islands water, you and your two children move down to Williamsburg, Virginia. You don’t want to be in Princeton anymore, as if it reminds you of Robert. Your family recommends you move back to New York City or Charlottesville, but you refuse; they all have Robert’s name written on it.

In Williamsburg, you grieve heavily at losing your first and only love, but motherhood keeps you busy. You get a job as an assistant professor at William and Mary, and just as you usually do, you cope with the pain until it becomes numb, losing yourself in your work and children. It’s what Robert would want for you.

Each night, after you make dinner by yourself, you go to your room and drink, reading all of Robert’s books from his reading list that shaped his mind.

One night, you’re drunk and sad. You’re primarily drunk at night, hazy and unaware, but some nights you are sad, not always. A ten-year-old Elias walks into your room, asking why you are crying so much.

For a second, you think he’s Robert with his big blue eyes and puff of dark hair, which makes you sob even more.

After Robet’s death, Kitty writes to you frequently to ensure you’re doing okay alone with the kids. You write back, and in her final years, the two of you build a friendship until her untimely death in 1972. You speak at her funeral and say in your speech that you hope she’s reunited with Robert.

Thaïs and Elias both grow into fine adults. Thaïs goes to study chemistry and history at Davis while Elias studies nuclear physics at Princeton, which you know would make Robert proud of both of them.

Toni, Oppenheimer’s daughter from Kitty’s marriage, committed suicide in 1977. Robert gave her the ranch in New Mexico. Peter refuses to take it, so it’s given to Thaïs. For Thanksgiving and Christmas, you meet Thaïs and Elias there to celebrate the holidays, taking them horseback riding to explore the beauty of New Mexico that Robert once showed to you.

Thaïs and Elias grow old, and have their own lifes. They stop visiting for holidays, as they are preoccupied with their own families and affairs. You never get angry at either of them for doing so; it’s human nature.

And so you retreat back to the island of St.John, where your beach house is. It holds both fond and sad memories of Robert, especially within his last years. It’s probably not the best idea if you are out there alone, but you manage to keep yourself distracted with the television, books, and old photos surrounding you. You keep yourself busy and entertained, only getting sad at night about Robert.

One night, you’re reading on Robert’s old chair. There’s a peppermint tea that’s untouched by your side, along with a fully drinken bottle of wine. With a blanket over you, you read Robert’s old, annotated copy of Hades and Perspehone. You’ve read it a thousand times by now, but the story never gets old to you. It will never get old for you.

As you reach the end, in which Persephone stays with Hades, your eyes begin to feel heavy. Your hands and fingers feel tingly and heavy. With your eyelids feeling droopy and breathing feeling short, you rest your head back and into the chair. Everything slowly goes back. You're not sad to be going; infact, you’re happy.

Sometime later, you awaken in a hazy world. It’s an alternate reality since you feel much younger, sitting at a desk, and looking down at your book; it’s an introductory book to Physics with your navy notebook, your name taped on the side.

Looking up at the chalkboard, you see him; Robert. He’s Dr.Oppenheimer, but to you, he’ll always be Robert or Oppie. He’s got his cigarette in hand, and those damn blue eyes that you loved. Oh, how you’ve missed them. He looks directly at you in the class, and you directly at him. There are people talking, and while they are close, their voices are nothing but mindless mutters.

Robert smiles at you.

Your heart skips a beat.

You sigh and smile right back at him. At last, you’re home.

#carrie writes #cillian murphy #oppenheimer #cillian murphy fanfiction #cillian murphy imagine #cillian murphy x reader #oppenheimer x reader #robert j oppenheimer #j robert oppenheimer #robert j oppenheimer x reader #j Robert oppenheimer x reader

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darkeagleruins · 16 days

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He's pushing the Communist plan that Samantha Power changed our Constitutional Republic into which is Democracy Governance.

Under their Communist Democracy Governance they don't recognize our Constitution.

Defendants aren't entitled to a Defense because under Democracy Governance they don't recognize a person's innocence until proven guilty.

People are guilty when Democrats charge them for a crime even if they didn't commit the crime.

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lotus-flower-writes-history · 1 year

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The Unofficial Black History Book

Huey P. Newton (1942-1989)

'The Revolution has always been in the hands of the young. The young always inherit the revolution.' - Huey Newton

This is his story.

Huey Percy Newton was born on February 17th, 1942, in Monroe, Louisiana. The youngest of seven children to Armelia Johnson and Walter Newton, he was named after former Governor of Louisiana, Huey Long.

His family relocated to Oakland, California, in search of better economic opportunities in 1945. His family struggled financially and frequently relocated, but he never went hungry or homeless.

Growing up in Oakland, Newton recalled his white teachers making him feel ashamed for being African-American, despite never being taught anything useful. In his Autobiography, ‘Revolutionary Suicide’, he wrote – “Was made to feel ashamed of being black. During those long years in Oakland Public Schools, I did not have one teacher who taught me anything relevant to my own life or experience. Not one instructor ever awoke in me a desire to learn more or to question or to explore the worlds of literature, science, and history. All they did was try to rob me of the sense of my own uniqueness and worth, and in the process nearly killed my urge to inquire.”

He also had a troubled childhood; he was arrested several times as a teenager for gun possession and vandalism.

Huey was illiterate when he graduated from high school, but he taught himself to read and write by studying poetry before enrolling at Merritt College.

During his time there, he supported himself by breaking into homes in Oakland and Berkeley Hills and committing other minor offenses. He also attended Oakland College and San Francisco Law School, ostensibly to improve his criminal skills.

He joined Pi Beta Sigma Fraternity while still a student at Merritt College and met Bobby Seale, a political activist and engineer. Huey also fought for curriculum diversification, the hiring of more black instructors, and involvement in local political activities in the Bay Area.

In addition, he was exposed to a rising tide of Black Nationalism and briefly joined the Afro-American Association, where he studied Frantz Fanon, Che Guevara, Mao Zedong, E. Franklin Frazier, James Baldwin, Karl Marx, and Vladimir Lenin.

Huey had adopted a Marxist/Leninist viewpoint in which he saw the black community as an internal colony ruled by outside forces such as white businessmen, City Hall, and the police. In October 1966, he and Bobby Seale founded The Black Panther Party for self-defense, believing that the black working class needed to seize control of the institutions that most affected their community.

It was a coin toss that resulted in Newton becoming defense minister and Seale becoming chairman of the Black Panther Party. Newton’s job as the Minister of Defense and main leader of the Black Panther Party was to write in the Ten-Point Program, the founding document of the Party, and he demanded that blacks need the “Power to determine the destiny of our Black Community”. It would allow blacks to gain “Land, bread, housing, education, clothing, justice, and peace.”

The Panthers took advantage of a California law allowing people to carry non-concealed weapons and established armed patrols that monitored police activity in the Black Community.

One of the main points of focus for the Black Panther Party was the right to self-defense. Newton believed and preached that sometimes violence, or even the threat of violence, is required to achieve one's goals.

Members of the Black Panther Party once stormed the California Legislature while fully armed in order to protest the outcome of a gun bill.

Newton also established the Free Breakfast for Children Program, martial arts training for teenagers, and educational programs for children from low-income families.

The Black Panthers believed that in the Black struggle for justice, violence or the potential for violence may be necessary.

The Black Panthers had chapters in several major cities and over 2,000 members. Members became involved in several shoot-outs after being harassed by police.

On October 28, 1967, the Panthers and the police exchanged gunfire in Oakland. Huey was injured in the crossfire, and while recovering in the hospital, he was charged with killing an Oakland police officer, John Frey.

He was convicted of voluntary manslaughter the following year.

Huey was regarded as a political prisoner, and the Panthers organized a 'Free Huey' campaign led by Panther Party Minister Eldridge Cleaver. And Charles R. Geary, a well-known attorney who was in charge of Newton’s legal defense.

Newton was found guilty of voluntary manslaughter in 1968 and sentenced to 2-15 years in prison. However, the California Appellate Court ordered a new trial in May 1970. The conviction was reversed on appeal, the case was dismissed by the California Supreme Court, and Huey was acquitted.

Huey renounced political violence after being released from prison. Over a six-year period, 24 Black Panther members were killed in gunfights with the police. Another member, George Jackson, was killed in August 1971 while serving time in San Quentin Prison.

The Black Panther Party, under the leadership of Newton, gained international support. This was most evident in 1970 when Newton was invited to visit China. Large crowds greeted him enthusiastically, holding copies of "Quotations from Chairman Mao Tse-tung," as well as signs supporting the Panther Party and criticizing US imperialism.

In the early 1970s, Newton's leadership of the Black Panther Party contributed to its demise. He oversaw a number of purges of Party members, the most famous of which was in 1971 when he expelled Eldridge Cleaver in what became known as the Newton-Cleaver split over the party's primary function.

Newton wanted the party to be solely focused on serving African-American communities, whereas Cleaver believed the party should be focused on developing relationships with international revolutionary movements. The schism resulted in violence between the factions and the deaths of several Black Panther members. The Black Guerrilla Family (BGF) was one of several factions that had broken away from the main party.

Then, in 1974, Newton was accused of assaulting a 17-year-old prostitute named Kathleen Smith, who later died, raising the charge to murder. Instead of facing trial, Huey fled to Cuba with his girlfriend at the time, where he remained for three years. The key witness in the trial was Crystal Gray. And three Black Panther members attempted to assassinate her before she gave her testimony.

Huey returned to the States in 1976 to stand trial but denied any involvement. The jury was deadlocked, and Newton was eventually acquitted after two mistrials.

In 1978, he enrolled in the History of Consciousness program at the University of California, Santa Cruz, and earned his Doctorate in 1980.

"War Against the Panthers: A Study of Repression in America," his dissertation, was later turned into a book.

On charges of embezzling Panther Party funds, Huey P. Newton was sentenced to 6 months in prison followed by 18 months on probation in 1982.

On August 22, 1989, Newton was assassinated by a member of the BGF, named Tyrone Robinson.

Huey was 46 years old at the time of his assassination. Robinson was convicted of Huey’s murder in 1991 and sentenced to 32 years to life in prison.

His wife, Fredricka Newton, carried on his legacy. 'Revolutionary Suicide,' his autobiography, was first published in 1973 and then republished in 1995.

Huey Newton was not perfect, but he did fight to protect the rights of the Black Community. The rights that we're still fighting for today.

Ruby Bridges

Henry "Box" Brown

___

My Sources

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eretzyisrael · 2 years

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What was not expected—but StandWithUs recently discovered and exposed—is that some of the most prominent U.S. law firms have been, likely unknowingly, providing some of these same student groups with financial support. For instance, four of the student groups that adopted the antisemitic bylaw at Berkeley—the Asian Pacific American Law Students Association (APALSA), Law Students of African Descent (LSAD), the Middle Eastern and North African Law Students Association (MENALSA), and the Womxn of Color Collective (WOCC)—publicly list some of the nation's most distinguished law firms as their financial sponsors. Thelist includes: Latham & Watkins; Covington & Burling; Debevoise & Plimpton; Morrison Foerster; Skadden, Arps; Munger Tolles; Wachtell Lipton; and Weil, Gotshal, among others.

Some of the firms sponsoring these groups were founded as havens for Jewish lawyers who could not gain entry as Jewish applicants at more "white shoe" firms. One wonders whether Jewish partners at these law firms know that they are now sponsoring decidedly anti-Jewish agendas at law schools. While these law firms have likely (indeed, hopefully) been sponsoring these groups in good faith, one assumes that they were ignorant of their recently declared antisemitic agenda. One also wonders whether the firms will now take the appropriate steps of clearly condemning the anti-Jewish bigotry and dissociating themselves from these student groups and their bigotry.

#israeli-palestinian conflict #uc berkeley #zionism #berkeley law school

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kemetic-dreams · 1 year

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The Invention of Hispanics: What It Says About the Politics of Race

America’s surging politics of victimhood and identitarian division did not emerge organically or inevitably, as many believe. Nor are these practices the result of irrepressible demands by minorities for recognition, or for redress of past wrongs, as we are constantly told. Those explanations are myths, spread by the activists, intellectuals, and philanthropists who set out deliberately, beginning at mid-century, to redefine our country. Their goal was mass mobilization for political ends, and one of their earliest targets was the Mexican-American community.

These activists strived purposefully to turn Americans of this community (who mostly resided in the Southwestern states) against their countrymen, teaching them first to see themselves as a racial minority and then to think of themselves as the core of a pan-ethnic victim group of “Hispanics”—a fabricated term with no basis in ethnicity, culture, or race.

This transformation took effort—because many Mexican Americans had traditionally seen themselves as white. When the 1930 Census classified “Mexican American” as a race, leaders of the community protested vehemently and had the classification changed back to white in the very next census. The most prominent Mexican-American organization at the time—the patriotic, pro-assimilationist League of United Latin American Citizens (LULAC)—complained that declassifying Mexicans as white had been an attempt to “discriminate between the Mexicans themselves and other members of the white race, when in truth and fact we are not only a part and parcel but as well the sum and substance of the white race.”

Tracing their ancestry in part to the Spanish who conquered South and Central America, they regarded themselves as offshoots of white Europeans.

Such views may surprise readers today, but this was the way many Mexican Americans saw their race until mid-century. They had the law on their side: a federal district court ruled in In Re Ricardo Rodríguez (1896) that Mexican Americans were to be considered white for the purposes of citizenship concerns. And so as late as 1947, the judge in another federal case (Mendez v. Westminster) ruled that segregating Mexican-American students in remedial schools in Orange County was unconstitutional because it represented social disadvantage, not racial discrimination.

At that time Mexican Americans were as white before the law as they were in their own estimation.

The process would only work if Mexican Americans “accepted a disadvantaged minority status,” as sociologist G. Cristina Mora of U.C. Berkeley put it in her study, Making Hispanics (2014). But Mexican Americans themselves left no doubt that they did not feel like members of a collectively oppressed minority at all. As Skerry noted, “[the] race idea is somewhat at odds with the experience of Mexican Americans, over half of whom designate themselves racially as white.” Even in the early 1970s, according to Mora, many Mexican-American leaders retained the view that “persons of Latin American descent were quite diverse and would eventually assimilate and identify as white.” And yet “Spanish/Hispanic/Latino” is now a well-established ethnic category in the U.S. Census, and many who select it have been taught to see themselves as a victmized underclass. How did this happen?

In other words, a distinctive set of beliefs, customs, and habits supported the American political system. If the Cajun, the Dutch, the Spanish—and the Mexicans—were to be allowed into the councils of government, they would have to adopt these mores and abandon some of their own. It is hard to argue that this formula has failed. Writing in 2004, political scientist Samuel Huntington reminded us that

“Millions of immigrants and their children achieved wealth, power, and status in American society precisely because they assimilated themselves into the prevailing culture.”

Indeed, merely calling Mexican-Americans a ‘minority’ and implying that the population is the victim of prejudice and discrimination has caused irritation among many who prefer to believe themselves indistinguishable [from] white Americans…. [T]here are light-skinned Mexican-Americans who have never experienced the faintest…discrimination in public facilities, and many with ambiguous surnames have also escaped the experiences of the more conspicuous members of the group.”

Even worse, there was also “the inescapable fact that…even comparatively dark-skinned Mexicans…could get service even in the most discriminatory parts of Texas,” according to the report. These experiences, so different from those of Africans in the South or even parts of the North, had produced

a long and bitter controversy among middle-class Mexican Americans about defining the ethnic group as disadvantaged by any other criterion than individual failures. The recurring evidence that well-groomed and well-spoken Mexican Americans can receive normal treatment has continuously undermined either group or individual definition of the situation as one entailing discrimination.

It is incumbent on us to pause and note exactly what these UCLA researchers were bemoaning. Their own survey was revealing that Mexican-Americans’ lived experiences did not square with their being passive victims of invidious, structural discrimination, much less racial animus. They owned their own failures, which—their experience told them—were remediable through individual conduct, not mass mobilization. Their touchstones were individualism, personal responsibility, family, solidarity, and independence—all cherished by most Americans at the time, but anathema to the activists.

The study openly admitted that reclassification as a collective entity serves the “purposes of enabling one to see the group’s problems in the perspective of the problems of other groups.” The aim was to show “that Mexican Americans share with Negroes the disadvantages of poverty, economic insecurity and discrimination.” The same thing, however, could have been said in the late 1960s of the Scots-Irish in Appalachia or Italian Americans in the Bronx. But these experiences were not on the same level as the crushing and legal discrimination that African Americans had faced on a daily basis. That is why the survey respondents emphasized “the distinctiveness of Mexican Americans” from Africans and “the difference in the problems faced by the two groups.” The UCLA researchers came out pessimistic: Mexican Americans were “not yet easy to merge with the other large minorities in political coalition.”

Thereafter, militants from La Raza, MALDEF, and other organizations put pressure on the Census Bureau to create a Hispanic identity for the 1980 Census—in order, as Mora puts it, “to persuade them to classify ‘Hispanics’ as distinct from whites.”

The Hispanic category was a Frankenstein’s monster, an amalgam of disparate ethnic groups with precious little in common.

The 1970 Census had included an option to indicate that the respondent was “Mexican, Puerto Rican, Cuban, Central or South American, [or] Other Spanish.” But re-categorizing Mexican Americans and lumping them in with other residents of Latin American descent under a “Hispanic American” umbrella was a necessary move, Mora writes, because “this would best convey their national minority group status.”

The law states that “a large number of Americans of Spanish origin or descent suffer from racial, social, economic, and political discrimination and are denied the basic opportunities that they deserve as American citizens.” The very thing that defined Hispanics was victimhood.

IT IS SHOWN THAT THE HUMAN CATEGORY "WHITE" WAS BUILT UPON THE IDEA OF THAT BRITISH AS WHITE, CHRISTIAN, OF THEIR ESSENCE FREE,AND DESERVING OF RIGHTS AND PRIVILEGES FROM WHICH THOSE INSUFFICIENTLY BRITISH -LIKE COULD BE DENIED. JACQUELINE BATTALORA "BIRTH OF A WHITE NATION.

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roe-and-memory · 1 year

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you guys are SO right for pushing red haired lightning . tired of the blonde blasphemy like i’ve been saying this forever. any sally doodles/headcanons?, maybe her life before meeting lightning, or even before coming to radiator springs ? we get a loose backstory for her in the movie but i always felt like there could be more there! love this blog by the wayeeee:)

IM SOOO SORRY ITS BEEN LIKE A MILLION YEARS

and REAL where is all the ginger lmq?.? he’s red!! give him some freckles and red hair and boom you’ve got the silly

we havent talked much about sally aside from her life with lightning.. which, on our part, i must say is disappointing because we both love her dearly, BUT we do have backstory for our girl and a couple headcanons

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hi this is roe, here are some doodles, thanks for the request!!

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for backstory

we think sally was a STUDENT in university when she came to radiator springs - went to berkeley for law, was two years into her courses when she decided she just Couldnt anymore. she packed all her stuff into a bag and left one morning and just drove until her car broke down in the middle of nowhere, otherwise known as about 10 miles away from radiator springs on route 66

before i go any further i usher you to read the backstory fic i made for her because self promo is real and it goes much more in depth about how utterly miserable i made her:

ANYWAYS we think she had a boyfriend previous to this, not really sure the details but they broke up, she was 19 when she came to radiator springs, 21 when lightning came around, etc.

headcanons wise

- she really loves flowers and plants. her favourite flowers are dahlias. she can make flower crowns like she created the concept of them herself, absolutely zero effort

- doc taught her law using his own knowledge from law school and the books she has from her own courses, she wasn’t too upset about not being able to be a big lawyer because in radiator springs she had other things to do — like bring her vision for the cozy cone to life

- she designed the cozy cone motel with the help of ramone and built it with the help of red

- her love language is physical touch

- (personal favourite) she loves hugging lmq, sometimes whenever the crew is sitting around and he’s sitting criss cross on the floor, she’ll sit behind him, arms around him, also criss cross, sound asleep with her head resting against his back and he is completely unbothered by it

- she doesnt cry much, her and lightning are similar that way, and it takes a LOT for her to get emotional. thats not saying she wont bawl her eyes out if lightning gets hurt because she loves him

#cars 2006 #lightning mcqueen #cars fandom #cars fanart #sally carrera #sketch #salqueen #sally carrera headcanons #sally carrera fanart #memory’s headcanons #roe’s art #we love her soooo much #shaking her around like a snow globe #did i mention shes soo silly and cutesy and i think she deserves the world #shes a lawyer on the side a motel owner first and foremost #the cozy cone was her first project and she had the time of her life doing it #love her

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the-garbanzo-annex-jr · 18 days

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A proposed amendment to the bill requiring teaching ethnic studies in California’s public schools passed the first hearing on October 8, 2021. The amendment contained “guardrails” to prevent teachers from incorporating antisemitic and anti-Israel content. Many UC ethnic studies professors bemoaned the guardrails proposed in the bill.

Specifically, ethnic studies professors objected to the provision in the bill which said that ethnic studies must “[n]ot reflect or promote, directly or indirectly, any bias, bigotry, or discrimination against any person or groups of persons on the basis of any category protected by Section 220” of the California Educational Code. Section 220 prohibits discrimination on the basis of nationality, race or ethnicity and religion (among other biases).

Shockingly, the UC Ethnic Studies Faculty Council branded this provision as “censoring teachers,” since they view it as hampering their ability to teach an anti-Israel, pro-“Palestine” curriculum. These professors view anti-Zionism as central to the discipline, while, at the same time, deny there is any trace of antisemitism in this worldview.

The amendment died in the Senate Appropriations Committee in mid-August 2024 with the explanation that further work on the bill was needed.

In addition to the existing high school requirement, the UC Ethnic Studies Faculty Council (UCESFC), whose leadership overlaps with the antisemitic Institute for the Critical Study of Zionism, petitioned to make one semester of ethnic studies a prerequisite for acceptance into the UC system.

The proposal was met with pushback from groups outside of the UC community, especially Jewish groups.

A petition organized by the AMCHA Initiative stated:

“We firmly believe this proposal: 1) is the direct result of a small group of activist-educators determined to circumvent state law and manipulate the UC governance process to push a widely rejected and antisemitic curriculum for their own political and financial gain; 2) has absolutely no educational merit or justification and may even harm students academically; and 3) will unleash hatred and bigotry, especially antisemitism, into California’s public, charter and private schools.”

The ethnic studies professors were enraged by the opposition, responding:

“We also understand that the UC caved to spurious charges, in some cases advanced by people and organizations with a known history of racism, that our proposed criteria are “anti-Semetic” and disparaging to Jewish Americans. This is a LIE. Nowhere in our course criteria do we mention Israel, Jewish people or Judaism, much less any specific religion.”

A vote finally took place in May 2024. Ultimately, the motion did not pass, and “further discussion was tabled.” Some perceived the intense anti-Zionist rhetoric around the Hamas-Israel War as the reason the motion failed.

UC’s Ethnic Studies Faculty Council

Refused to accept the Hamas attack as terrorism and accused Israel of “genocide”

Promoted the pro-Hamas encampments, exclaiming, “The University is Ours!”

Advocated for the firing of all UC chancellors for involving the police in removing the illegal encampments

Expressed “unequivocal solidarity with the students who have courageously seized the reins of moral leadership by launching Palestine solidarity encampments”

Anti-Israel Agenda in Ethnic Studies Departments

The UC Berkeley department website defines ethnic studies as “the critical and interdisciplinary study of race, ethnicity, and indigeneity with a focus on the experiences and perspectives of people of color within and beyond the United States.”

Ethnic studies departments usually focus on four groups: African Americans, Chicano/Latinos, Native Americans and Asian Americans. Arab American studies fall under the umbrella of Asian American studies.

Ethnic studies builds upon concepts of intersectionality and Critical Race Theory. “Palestine” comes up frequently in ethnic studies teaching, but exclusively from an anti-Israel point of view.

#ethnic studies #ethnic studies bill #critical race theory #jews #palestine #palestinians #zionism #california

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beardedmrbean · 12 days

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The University of California, Berkeley has been hit with a federal civil rights complaint for allegedly engaging in discrimination on the basis of race and nation of origin.

A new federal civil rights complaint filed by the Equal Protection Project (EPP) on Tuesday demanded an investigation into programs at the Haas School of Business, alleging that certain students were excluded from an MBA (Masters of Business Administration) preparatory program due to their race and ethnicity, violating Title VI and the Equal Protection Clause.

Cornell Law professor William A. Jacobson founded the EPP to ensure fair treatment of all people without regard to race or ethnicity – and he feels Berkeley is being unfair to non-Hispanic students. The complaint, which has been obtained by Fox News Digital, details that the Haas Thrive Fellows program is to "educate, prepare, and motivate Latinx/Hispanic individuals" to apply and succeed at a top business school.

"The Haas Thrive Fellows program openly discriminates on the basis of race and national origin. Haas clearly tells students the program is intended for 'Latinx/Hispanic' students, setting up a barrier that would deter other students from applying. Regardless of the purpose of the discrimination, it is wrong and unlawful," Jacobson told Fox News Digital.

"After the Supreme Court's 2023 decision in Students for Fair Admission, it is clear that discriminating on the basis of race to achieve diversity is not lawful," he continued. "Haas knows better than to run a program that excludes and discriminates against students based on race and ethnicity."

Berkeley did not immediately respond to a request for comment.

Jacobson feels that the "harm from racial and ethnic educational barriers is that it racializes not just the specific program, but the entire campus." He said that non-discrimination standards, which have been adopted by University of California institutions, should apply to the Haas School of Business.

"At every level, by policy the university rejects discrimination. UC-Berkeley and Haas should live up to their own set of rules. Sending a message to students that access to opportunities is dependent on race and ethnicity is damaging to the fabric of campus," Jacobson said.

"Haas needs to come up with a remedial plan to compensate students shut out of this educational opportunity due to race or ethnicity," Jacobson added. "The Equal Protection Project calls on the leadership of UC and UC-Berkeley to make sure nondiscrimination standards are upheld throughout the university system."

The EPP’s guiding principle is that there is "no ‘good’ form of racism," and that the "remedy for racism never is more racism," according to its website.

"Colleges and universities need to adopt the approach of EqualProtect.org, which is that there is no 'good' form of racism, and the remedy for racism is not more racism," Jacobson said.

#nunyas news

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justinspoliticalcorner · 4 months

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Robert Reich:

Yesterday, Joe Biden spoke out against antisemitism. I’m glad he did. But I also worry that by speaking out against antisemitism without acknowledging what has sparked the student protests across America, he is conflating those protests with antisemitism.

By and large, the protests are not motivated by antisemitism. There may be some antisemites among demonstrators. Protest movements are often ignited by many different things and attract an assortment of people with a range of motives. But after many talks with demonstrators and faculty, it seems clear to me this protest movement is centered on moral outrage at the killings of tens of thousands of innocent people in Gaza, most of them women and children. Many of the demonstrators are themselves Jewish. Jews have been involved in these protests for the same reason Jews were so involved in other social justice movements — such as the struggles for women’s rights, worker’s rights, civil rights, voting rights, free speech, and LGBTQ+ rights. And against the Vietnam War, apartheid in South Africa, and the Iraq War. The oppression that Jewish people have experienced for hundreds if not thousands of years has taught Jews the necessity of standing up to injustice — whatever its form and whenever it appears.

Yesterday, House Republicans continued their hearings on antisemitism. They called public school officials from three of the most politically liberal communities in the nation — Berkeley, California; New York City; and Montgomery County, Maryland. Their hearings on antisemitism in higher education helped topple the presidents of Harvard and the University of Pennsylvania and pushed Columbia’s president to promise a crackdown on campus antisemitism. Her crackdown led to the arrest of more than 100 protesters at Columbia and a further surge in student activism there. House Republicans are politicizing and weaponizing antisemitism. They are using supposed antisemitism in education as a means of pursuing their cultural populist agenda, which for years has denigrated universities and public schools. They are also intent on splitting liberal Democrats over the war in Gaza.

[...]

I was reminded of this by the Antisemitism Awareness Act, passed in the House of Representatives on May 1, by a 320-91 vote. It would codify, for the purpose of enforcing federal civil rights law in higher education, a definition of antisemitism that includes rejection of Israel as a Jewish state. The bill also adopts the International Holocaust Remembrance Alliance’s definition of antisemitism, which includes “claims of Jews killing Jesus.”

Although the bill was initiated by House Republicans, much of the opposition to it has come from the Christian right, which wants to be able to continue saying that Jews killed Jesus. [...] But antisemitism can’t and shouldn’t be legislated away. Once we start defining what views are impermissible on a university campus or in public schools — for getting a job, receiving research funding, or getting promoted — we’re back in the era of Senator Joe McCarthy and communist witch hunts. And once we start conflating antisemitism with protests against mass brutality, such as the slaughter in Gaza, we invite blindness to injustices in which America is complicit.

Robert Reich nails it in this piece about antisemitism and college campus protests. The protests at campuses across the country are not motivated by antisemitism, but anger over Israel's genocide campaign in Gaza.

The Congressional hearings on antisemitism in colleges serve a purpose: to politicize and weaponize the definition of antisemitism and to generate anti-higher education sentiments.

#Robert Reich #Joe Biden #Campus Protests #Antisemitism #Substack #Israel/Hamas War #Ceasefire NOW Protests #Antisemitism Awareness Act #Israel Apartheid State

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