Margo Jefferson Quotes

As it defines itself, every society defines other societies. That definition almost always takes the form of a condemnation: the 'other' is the barbarian.

Before a group can enter the open society, it must first close ranks.

I would sit at the table with the black kids during lunch, and we'd do our banter back and forth. But occasionally, I'd get up and I'd go sit down with the white kids and chat with them and what not. Of course, because I come from the black table they would look at me like, 'Why are you here?'

I didn't think of myself as an outsider because of my race because... where I grew up I was the same race as almost everyone else... It is true that I noticed things that no one else seemed to notice. And I think only people who are outsiders do this.

Why do I feel so exercised about what we think of the people of the Middle Ages? ... I guess it's because so many of their voices are ringing vibrantly in my ears - Chaucer's, Boccaccio's, Henry Knighton's, Thomas Walsingham's. Froissart's, Jean Creton's... writers and contemporary historians of the period who seem to me just as individual, just as alive as we are today. We need to get to know these folk better in order to know who we are ourselves.

You must address the historical and political differences in race and ethnicity in this country before you hold tenaciously to insubstantial, and unsubtantiated, beliefs.

When I walk out into the street or go to the toilet, I don't think of myself as being black. Of course, other people think of me as black when I walk into a pub. Obviously being black is a part of me.

Being hapa, or more specifically, half-Japanese half-Euro mutt (English, Irish, Scottish, Dutch, French, Welsh, German. . .in case you were wondering), has definitely helped shape who I am. It's very cool to get to identify and learn about all these unique cultures and I think it's helped put the world in perspective.

I think my films are very English. That certain emotional distance, interest in the world, interest in irony. These are all deeply English propositions.

There has to be something wrong when a man or a woman leaves his own people and marries somebody of another kind.

We can think of solutions in various theoretical ways, but it's not so on the ground. If they don't have a reference that helps them to belong, then they will end up excluding, and through that they get to feel that they belong on the basis of some narrow identity, language or color.

I don't really identify with America, I don't really feel like an American or part of the American experience, and I don't really feel like a member of the human race, to tell you the truth. I know I am, but I really don't. All the definitions are there, but I don't really feel a part of it. I think I have found a detached point of view, an ideal emotional detachment from the American experience and culture and the human experience and culture and human choices.

I think I became funny because I grew up in the Bronx. I was small and weak and Jewish instead of large and fierce and Puerto Rican. You need something.

I think I was always informally thinking about choice from when I was a very young child because I was born to Sikh immigrant parents, so I was constantly going back and forth between a Sikh household and an American outside world, so I was going back and forth between a very traditional Sikh home in which you had to follow the Five K's.

I couldn't tell you why but now I know a story is in fact where you discover who you are, where a culture discovers what it is and I just think that this is a terribly important place to get into and that I would enjoy it.

There's a real connection between the history of print in Europe and nationalism, and how those two things could be formed. I think they may both now be ending, for good and bad, but I think mainly for good. Either globalism was supposed to make people all realize this is one big business going on and we should know what's going on everywhere, or it makes people say, "I don't want to become part of this thing. I want to be incredibly different from you and I want to uphold my local behavior." Dress a certain way.

In some ways I consider myself more Chinese, because I live in San Francisco, which is becoming a predominantly Asian city. I avoid falling into the black-and-white dialectic in which most of America still seems trapped. I have always recognized that, as an American, I am in relationship with other parts of the world; that I have to measure myself against the Pacific, against Asia. Having to think of myself in relationship to that horizon has liberated me from the black-and-white checkerboard.

I think a lot of us go through a period where we feel like outsiders, and deal with that by wishing we were insiders. So that was the emotional core of American Born Chinese.

Perception, after all, is not simply a matter of what you believe about yourself, it all encompasses what others think about you, and what has been thought of you historically. I say we can pay attention to those other dimensions of our identity - class, gender, sexual orientation, geographical region - while at the same time understanding how our historically produced racial identity continues to serve, or undercut us.

I am, it seems, interested in people with multiple identities. I think we all have multiple identities.

I do consider myself Canadian, but I feel American, too. I've spent more than fifteen years in each of the two countries, so really I just think of myself as a dual citizen, which is what I am. Thankfully, I've never been forced to choose!

For black people in the western hemisphere, if you can't generate a mythology that creates models of heroism and power out of the mythology that you had, then that means that somehow the mythology you had was not only feeble and weak, but that you are ultimately a powerless people. That's a notion that, I think, that can't be accepted.

It's hard to be super full of yourself in Canada. If there was a motto of Canada, it would be, "Who do you think you are, eh?"

There are more of us than you think.

Alas, we think of ourselves as unique entities-minds unlike any others-and thus we often reject the lessons that the emotional experience of others has to teach us.