c-span and join the conversation and follow us on c-span. we have resources on the website for background on each case, the companion book, the link to the national constitution center's interactive constitution and landmark cases podcast emory university law professor is next on booktv. he addresses the responses he received an op-ed piece he wrote to white americans in which he asked them to examine the ways they benefit from being white. this program contains language some may find offensive. today we are thrilled to hear the keynote address a letter of love with white backlash. please join me in welcoming

doctor george yancy. yancy. apostasyancy. [applause] >> let me thank andrew for that introduction and for inviting me here to the community college. is the eighth is that right? i'm really proud to be here and also let me think the student presenters i think we should give them another round of applause. [applause] for the incredible work that they are doing. i had to cut the talkback of the lips i'm going to ask andrew to keep me on time and let me also thank c-span for its coverage of the talk. i've also linked this to the new book that was just published

april 15, backlash and structurally the philosophical discourse and content is linked to the text. i decided to situate the talk with dear white america was by implication backlash which in the column, the stone in 2015 but let me issue a warning some of the language in the talk will not be pleasant infected will be raw and very uneasy but i am reminded of black skinned white masks where he says i want my voice to be harsh, i don't want it to be beautiful or pure. please note much of the language i use is not mine but comes from those white readers then and now continue to write to me and attempt to stop me, to silence

me s. top wind resistance. abraham writes the profits word is a scream in the night. i've not heard a scream in the night and i've especially not heard it from white people. i argue that propecia or courageous speech is so important when discussing issues regarding philosophy cannot race and resistance in the specially michele says it has been linked to coverage in the face of danger and it demands the courage to speak the truth in spite of some danger, but along with the speech we need courageous listening which i see as an opening to have one's assumptions shattered and a sense of self called into question and one sense of ethical chronological aspect of certainty called into question,

to have oneself to the plaintiff verdict awarded the plaintiff crisis, part of courageous speech and philosophies to be a troublemaker, a contemporary gas line. it involves risk and as for academics i don't mean being clever or showing us how good you are after the arguments with your colleagues, i'm assuming that this is not the objective of the conference. more is at stake. she came to. because she was hurting, she was in pain. how many of us here in this place today come to this philosophy conference because you are hurting, because you are in pain and suffered? i have a task i ask the audience members to participate in. i just want you to look at each other. really, don't forget me right now, look at each other, find someone to look at.

look deep into their eyes for just a moment. [laughter] yes, very personal. okay. but speaking othat's taking up w stop looking. after looking at each other, i want you to keep in mind 100 years from now there is something we all have in common. we will all be dead, rotting corpses. many of us have religious beliefs about happens after death and i can't be certain of that so i want you to drink in regarding. it seems to me that we do between birth and is vital because at some point as philosopher cornel west says [inaudible] this exercise isn't to play with our human condition but it's about creating inside of us a

shared embodiment of vulnerability and commonality. the point is we ought to carry this because this life, this moment right here and right now is perhaps all that we have in the infinite expansion of this cosmos. i fear i will not leave many of you with much hope after this talk. we need something far more dangerous than something far more disconcerting, unnerving, alarming, traumatic. it seems that i'm suggesting here is compatible. when it comes to discussing race with a context like this we mustn't be like those who dare to be adventurous and yet remain safe. we must allow them to sing to us about the safety of plugging your ears with wax when it comes to intimate and courageous discussions regarding race somehow it's liveandhow it lived how to avoid it, we must allow

the strength of the unpredictable species of openness to fracture the practices and orientations. we must be daring and vulnerable which means he must be open to the wounded. wood. we must be open to rethink how we are already. more specifically when it comes to these discussions regarding race we must ask more i think of white people. white people must be open to die and i'm not talking about a physical death but a destitute white stubbornness, white and it's a, narcissism, goodness, fear, privilege, white denial, self-righteousness, illusions of

safety and innocence, heroic vietnam complicity cultural tricks white people play to convince themselves that they are fine but they are the good ones, the uncomplicated allies. others listen to undergo the. when asked if i published a piece in "the new york times" and the article generated over 600 comments and one person wrote to me your trade is white guilt, your vision of justice is payback. white is because of your problems. you peddle your hatred that makes you a racist an of the evl you are accusing me of. there's a special place in hell for those that lead others astray.

say hi to kennedy and hitler when you get there, "-end-double-quote and that is a nice one. you may also know i wrote a very controversial letter that generated over 2,000 comments and for that i received a lot of hate mail, maybe the trail with supremacist responses and in my university inbox, voicemail and even snail mail. i even received postcards in some cases they've actually write letters, take them to the post office, put a stamp on the envelope just to call me names in writing. some of you might also no police presence was necessary during some of my public talks, select the talk here there's police presence in the back. the fbi got involved, websites discussed the letter and i was invited to fox news and other media outlets all of which i decided to decline. here are a few of the responses

i received. these and so many more are included and explored in the new book backlash and so i think my new book is a way of offering a certain kind of gift but again there's the warning. voice messages. you are a racist destroying the youth of this country, either african or american, 100% but never marry outside of your race and that is a fact. your uneducated education. you're a fucking animal like all blacanimallike allblack people d states of america including that nigger i was born but served in the white house. yes it is called the white house for a reason because white people make this country great, you fucking nigger. hey georgie boy, you are a racist he wouldn't have a job if

it wasn't for affirmative action. somebody needs to put a boot up your ass and block your head off of fewer shearwaters, you racist the portal, you sons of bitches asking to get yourself kicked. quit, quit. inbox messages. quote, professor, all of your studies have forced me to examine myself, my self image and my mind clearly to stick no matter what i think i'm a racist. okay, thank you for clearing that up. now i'm forced to say because you tell me i can say nothing else, fuck you nigger. as always, the white guy. quote, kill you yourself, do it immediately. white supremacist websites and i apologize to the women here at the beginning of this one, they just hate white people, simple.

he showed fuck off to africa if he doesn't like living in this country. quote, whenever i read that i have to say ugly? [laughter] anyway, coming to terms with all of this, a picture right there but anyway, this ugly nigger is asking for access to white females. in the same world of this ugly nigger would just be beheaded by this style to make white america great again. so what is going on in the white imaginary critiquing white people and somehow the subtext of the letter is to sleep with white women? one guy wrote and said the reason that letter was written is so white women could and i quote him, suck my dick end of

quote. so, the ratio, the white women in "the new york times," you should go fuck yourself you are the racist here so why don't you hate al sharpton and jessie all get together and circle jerk with each other. you've got the naacp or the black congressional caucus, det television, you have everything. i don't owe you a thing, you are a racist. "-end-double-quote. i didn't ask for anything like that. quote, this nigger needs to have a meat hook lovingly, well, you know, use your own imagination. you can dress up in a suit and tie and you will still be a nigger. "-end-double-quote. this monkey has no audience but other ignorant monkeys. also called a hood rat which is kind of interesting.

flights leave for africa every date, take one. you're not happy and we are not happy with your behavior so just do it, quote, there are two ways you can return to africa on a passing ship or in a coffin freezer. please choose quickly, ." i wrote an article called i am a dangerous professor in 2015 and that was in response to the fact my name appeared on the professor watchlist whicprofessa conservative watch list or website created by the youth group and the job of the watchlist is to monitor professors who teach propaganda and i never describe myself publicly as a leftist. i'm the only professor was listed in my article i argue that matt is george orwell 1984

y. la received a writ of responses around the world who thought i was courageous for writing the article it was one lesson i've received from a white male who discovered the first time and he wrote o wroted your rant regarding the white people and i am proud to inform you i will never feel any guilt or shame. you're just another nigger with a chip on his shoulder looking for excuses to justify his hatred and guess what, nobody cares what you think of white people. my own regret if i didn't hear you in person so i could call you a nigger to your face you worthless and then take your ass. i want you to linger with that

these things are sent to me in 20th century white america. it would traumatize the ideology and register the mood swings, irritability, nausea. one supremacist website wrote this, nigger, nigger, nigger wrightstown the page. that was the response in white america. how many times must i be

reminded. recently i also received you deserve to be punished with several fists to your face. this one is like three weeks ago a wise man called the secretary at the university stating he was looking for that nigger yancy and he's going to my office right now to knock my head off. then he hung up the phone. everybody was excited. more police escorts for me. the trauma continues. so also you are nothing but the troublemaker i've enough of your talks you've got to watch what you say you have a big mouth that needs to be shot. shut permanently.

it was handwritten on both sides with black ink on a sheet of paper. the envelope looked familiar especially as i've already been a recipient target of those that carry letters containing insults and after receiving the letter that spoke of shutting my mouth permanently i decided to share that with my graduate students. it seems to me i needed a witness and needed my students to help carry some of what i was feeling so i read it out loud to carry some of the weight of this and what does that mean? i am not anticipating my own emotional response as i read the letter he began to feel a different kind of threats with those whom i love because a threat to my life inevitably involves an impact on my loved

ones and that is a threat than practiced me and my body and spirit with a different gravitas. completing the letter i looked at my students as i thought thet about the reverberations of such a threat and the eyes watered, my body became stilted and i felt a two-run through my point. this involved my loved ones. i can't take this feature it anymore. i need a few minutes outside of class, so i walked out and looking back i wished that i had said to hell with it all. it's not worth it. too many will never value my humanity. so many will never be honest about their hatred of people. they will refuse to resist with this ain't never know how to critically engage. understand the subtleties of let's just close the glass on that and just say to hell with it all. that didn't happen. i came back in where everyone

was still silent. i know what they had told. they bore witness to my own, this thing about hatred and basil of the impact in this academic space. a few moments passed, i apologized and that space between us wasn't the same. we witnessed something together and space will never be the same. some of you may know one of the six teenagers in louisiana convicted in 2006 with the beating of a male student at the local high school and believed given the complexity of the case the convictions were too severe and racially motivated. recently, he wrote to me and ask the difficult question.

he said is to be a black male likblackmaillike being on deathn america. you should know that he is now in law school doing very great and on the one hand i didn't want to muddy his aspiration to and i didn't want him to forget he is indeed a nigger. w. e. b. du boise in a speech in china at the age of 91 summed up a message that is all too familiar to black life in north america. he said in my own country for nearly a century i have been having a nigger. i felt the need to tell the truth, so my answer to him was its clear why not. given the history and the blackbody, why not. so, yes let's face it, let's

admit it. being black and real is like being on death row. and if you have any doubts, then ask daniel ray thomas, jordan davis, eric garner, walter scott, john crawford, michael brown, freddy gray and so many others. if this is true in some sense you are looking at the walking dead because i am already did. we need to talk about that. why do students. my students are always reminding me they are not racist. we've made progress. we are not like our parents and grandparents we live in a post-racial america in which you can be whatever you want to be if you try hard enough. we don't use the n-word and we have plenty of black friends.

when it comes to race and racism they claim to know about their own racism and they are certain they are not racist, they are at peace with who they are yet i would argue that it is precisely being at peace in the context of perpetuating white racism. what is the end of the day that they continue to be white racist despite all of their good intentions so let's ask the question was asked to be like this to be racist and as the so-called baby leave th they bee already positioned beyond the muck and mire of the power and complicity and there are many students who give the impression that they were born from the head of a god fully mature and

unscathed by the reality of white racism so i guess a challenge, to keep a journal of the racism and by the way this is done by the sociologist to keep examples that they encountered at home and school and in the context of everyday conversations any of them are each worth of your journals with the sparse and perhaps even empty. towards the end of my semester of the students were shocked and backed by the end of the semester, they had to question the very sense of their certainty about the racism. some came away touched that it is front and center within their families and groups and within their dorms.

one person ran down the hallway screaming there is a buzzfeed on the floor, watch your stuff. if you are black have you ever had this experience being looked upon suspiciously. one guy told me his secret thoughts he said he always imagined his white girlfriend being banged, his language, by some black guy that gets hi so d he can box. if you are a black male, what is it about banging a white gold that puts white guys into such a state of frenzy. dare i say it? does it have something to, do i

dare say if, have something to do with the -- a man and woman walked onto an elevator with me and i was moving over to the shoulder away from them. i have no reason to clutch my bag other than the fact that they were black. my question is if you are black have you ever been in an elevator? i went to get my nails done and i asked her what she thought of dark purple. she said that dark of a nail polish would make my nails look like a nigger males. my question was what our nigger nails. one girl was talking about why she wouldn't date a black guy and she mentioned black hands.

when they turn over their hands, that is really gross. they look like gorilla and to the cub fans. why are black people still depicted as monkeys in the 21st century. the filmmaker told the story how she and her sister would travel to westchester county with their grandparents and when they would reach out the window of the car would close into the doors would block. until the spaces appear on the street, and electric windows went up and the automatic locks were down, people were sealed off and we were sealed in. the clicking sounds were always accompanied by the gestures and we are hesitant to do so for the safety effectively signifying their bodies as a protection with danger, doom and blackness and it began to return when i

walked by the cars to myself as a dangerous phantom rendering my luck body to science and volatility they attempt to steal my identity and the clicking sounds mock me and inscribe me in my present as it were to be untrue in ways that are not me. unable to stop the clicking and women for tightening up the whole i walk by he unable to stop white women from crossing through to the other side of the street once they've seen me walking in their perfection unable to stop them from walking several times over their shoulders as i walked behind them winding my own business unable to establish a form of recognition that creates a space of trust there are times when i want to become bigges the spect, their problems and create the cases i want to pull open the car door and shout surprise

you've just been carjacked by a ghost from the fantasy of your own creation no get out of this car. but this act of protest would simply reinforce fear. one of the sounds could speak what would they communicate to me and what would they say. something like click nigger andd they would fragment of my existence and integrity depicting me as a painter, hypersexual, predator, violence, angry, savage, rapist, evil, holt hogan. i'm on the receiving side and get in their cars through the act of walking their car doors performed their white identities as the need of safety and protection. they signify layers of their identity and they click decent

and better than into civilized and yet i want to ask the question how does it feel were you thinking of the term reversal james baldwin asked the question is i am not a nigger and fewer invention reveals he was and who are you and beth goes on to say i give you your problem back. you are the nigger, it isn't me. and i ask the question if it's true please stand up. we even figh site at the momenti am being different about my personhood who functions as a farce and empty gesture the plaintiffs to repeat both of

real nigger please stand up and if you do how do you sustain the weight and carry with that truth. not only are the bodies that initiate the identity of the the clicks themselves insult white identity into simplified they were not isolated auditory data but they signify regulated space and this is against speaks to the racist history and integration. they argue that for those who given thought to the question in the situation they will often ask themselves what after all am i. through the uneventful act of fingers walking their car doors the color line is drawn and after so many occasions i am installed as a stranger as if were to myself forcing the

question where is my body and i want to make an argument for male patriarchy such that women will begin to ask the question if we can talk about that later. the question makes sense once the body is the driest as the site of norms and is a complex iterative frame. i am not a criminal, mind you hence it is a fabrication and that sense of safety is created in the dichotomy outside as opposed to the inside. but if that feeling of safety as it constructs an web if it is dependent appearing as dangerous or is dangerous.

it is purchased at the expense of the possibility for the robust community and they cut themselves off and the possibility of expanding their identity and reaping the rewards and thereby shaking the apparent boundaries to live the life predicated often requires more so the contention here is that it is a lie. black bodies than function so many are constructed upon a profound disruption namely that the need of protecting and the need is on the very precipice of. it's in the context of everyday power within this context the

power which the structure with is already mediated by certain norms and values. this is the situation that involves without much slippage and how it is known and constructed through the gestures and images and practices that have determined that as a denigrated thing. it is more than a reference. think of the philosopher. nothing is to be found with his or hers without the subjectivity

into the consciousness this is why the negro is unable to represent that it's capable of the psychological association and not just in object or to think of the philosopher immanuel who held that to be black from head to toe is proof that with a black person says is stupid. we have to imagine that they believe if you put a curtain in front and he was on the other side he would say that was brilliant. then he sees i'm black from head to toe and he would be retract this claim and he would conceive of the contradiction here.

keep in mind this is the same who believe all a matter how black you are you were born white at birth with the exception of th a little black g around your navel and her genitalia. so you can see where the blackness is coming from. it's a process of inscription at the description both linked to keep in mind thomas jefferson, look at his word emphasizing freedom thomas jefferson argued that black women are preferred by mail orangutan than female. how would jefferson discover that? was there a black woman female orangutan asked them to make a choice just think about it.

in 1934, the 23-year-old accused of killing a white woman -- the confession was forced out of him and they got together. he was castrated and his penis was stuffed into his mouth and he was forced to say i like it. then they cut off his testicles and they were stuffed in his mouth and while in his mouth he was forced to say that he liked it. they would slice and pull on it while he was applied and put a

noose around his neck to the point he lets loose consciousness and then they would torture him all over again. they cut off his tongue, finger, finally killed him and took him to a nearby town where children came out with the state and they got to stab the black nigger, they got to stab the body. these lynchings are in the photographs on postcards you could send to your family and you could send messages like you missed the barbecue. it became a capitalistic consumption and body parts were sold. and also red-hot irons weren't used to burn from top to bottom. some reports said he was shocked with the team will let comes 18 bullet holes were in his head. think of the 21-year-old black female mary turner who was eight

months pregnant and made the mistake of identifying those who raped and clenched her husband. the wife and strong her up by her ankles and threw gasoline on her body. a white man goes over with a butcher's knife, cut into her abdomen at which point the little infant falls to the ground, it makes a sound according to the reports, one sound at which point the white man goes over and the little delicate head is there and he crushed it beneath his boot. or think about the rape of those that are hypersexual essences that couldn't be raped, such

black bodies are what i call always metaphorically opened or desiring to be taken you can't t reap that which always wants to and speak to black women's bodies might be sent without bottoms. black women's bodies and too remote and engender the problem of how black people are treated and in north america to think here in 1999 when he was deemed in essence already on the brink of violence hit by 19 bullets what did he have in his hand, a

wallet. so far it damaged at which point the police officer jammed a stick into his mouth breaking his teeth and ran around saying something to the effect of this is how you break a man in. or think of susan smith who in 1994 drowned her four children or who shot his pregnant wife in

the head and blamed it on a black man and it was believed or what about a philosopher in academic context where black intelligence is the night and for example it becomes an oxymoron standing before you mimicking speech. we are tropical birds. these other characters wouldn't be the case if nature had made an original distinction between the different breeds of men and black people even black inspiration. we can say intelligent things but we don't comprehend what it is that we say, so what's interesting in countering philosophical text for the site

of violence so if i were to say this tomorrow from day to day and all of our yesterdays and then is heard no more for the sound and fury to signify nothing what does that mean? or think of the philosopher cornel west who accused him of trafficking cocaine and was stopped for driving too slowly down a residential street. he told the police officer i am a professor of religion and the officer said and i am explaining non- and threw him in the car.

it was played by sally field who could basically fly. how can it be i be a professorf religion or philosopher he might be said to be fit for frankenstein's monster and its peculiar experience to be compensateconfiscated without cd in countering the black-and-white i enter and elevator if she sees my body though not the same one i've seen reflected back to me on any number of occasions it is the scene ends supersaturated with

meaning subjected to the negative characterization of his papers, newscasters, television programming, officials and other agents of representation. her body signifies books and go short her link which functions as an insult above and beyond regardless of the fact i wear a suit and tie she sees a criminal and doesn't see me, rather a fleeting expands presence of something dark and forbidden and dreadful despite what yo i think about myself and how i am for myself, her perspective and account seats into my consciousness. i catch a glimpse of myself through her eyes and just for that moment i experience a form of consciousness doe that what c doesn't shatter my identity and from the perspective deemed as

the only point of view one might see the consciousness coincides with the meaning of my body as such and from her perspective there is no meaning that it possesses that is foreign to her that is a meaning that is capable of disrupting or enlarging the field of consciousness and as patricia williams might say, quote, i occupied a space that the judge and what she sees when she sees me, the symbolic order of blackness as evil and collapse. it is a stimulus that triggers the response. the negro is an object and as mike say it isn't a simple seemed inactive perception that the racial production of the physical and the constraints are what it means to see in the

first place. but i've not given my consent to have it reshaped. as she clutches her purse and reminded of the sound blocking the door as they catch a glimpse of my black body as i go by. shshe fears a direct look might incite the anger of predator. she fakes a smile and she hopes to elicit a spark of peace but i don't return the smile. i fear that it might be interpreted as a gesture of sexual advance. after when the social space of the elevator that has now become a transaction space within which all of my names get falsified to me that is what i'm no longer in charge of the plain meaning or

intent of what she hears and this is governed by the race ing servitude that pleases me under. her literacy regarding my blackness is an instance of profound illiteracy. it is through this i become hypervigilant of my own embodiment. on previous occasions i would move in the space of the elevator not paying any particular attention to my hands, my eyes caught the position of my feet and being in the space of the elevator is familiar my stance is indicative of this piece of familiarity that now it is becoming hard to breathe. but if i shout i can't breathe, i can't breathe, i can't breathe. i can't believe. i can't breathe.

what would she say? is the woman in the elevator need not speak a word to render me captive she doesn't scream rape, she need not call me nigger, indeed it isn't a necessary requirement that she hates me or for that matter hates me in order for her return strip my body in negative ways. white america had seen to that. what then on the elevator and my to do? within this, i somehow become the feared predator stereotype for which it appears hopeless to escape. she thinks of the act of seeing me as an act of knowing what i am and what i will do next. it is a process of unmediated perception however coming to see me as she does is what i call the cultural achievement that not only distorts my body but her white body.

she performs into their car i become the criminal. i had become the externalized figure, the object of the own white distortion. it is this that carries an existential surplus providing her with a sense of what positivity. on the elevator do i enact a performance and if so what would that look like and what if it is reinterpreted i could also strike up a conversation tuesday i'm a philosopher for the php and i also attended yale university thursday possibility that her days is fixed included shake her framework. her body would say no. i could attempt a sense of shame

by saying something like i assure you i'm not in the state in your possessions and i especially have no desire to humiliate you through the violent rape nor my sexual desires outside of my control. in this case i position my moral subjectivities in such a way that she takes the position of a particular type of subject one of shame in other words it is produced through the positioning of myself as an actor. perhaps as i leave the elevator i've gained a victory of printing my dignity sending her on a journey of discovery regarding the layers of her whiteness and then again she could be thinking just who do you think you are talking to? this with functionin function at she felt threatened while still sustaining a sense of superiority by questioning why i spoke to her in such an upbeat

fashion. two more pages. then again, i have positioned her to feel shame. what if she leaves the elevator feeling bad about what she said or did? feeling bad about her whiteness but what happens when this feeling gets quickly transformed into a positive sense of self discovery? what if she takes that's about to indicatout toindicate a forme beyond all things racist attacks she becomes no longer concerned with black pain and suffering or my pain and suffering but not her pain and guilt and need to feel good, pure and ethical. in short she fails to carry with her the complexity of her own whiteness. what appeared to be a movement towards undoing the whiteness is actually a very inscribed place of precisely this and what if the elevator broke down for six hours? would this create a space for her death or salvation?

what if she got to know me differently during the six hours? with the practices begin to crack this likely? is this not the beginning perhaps we need more spaces or experiences we would have it break down like the elevator, spaces where we get to dwell near each other and white people get to see themselves as the problem. how do we hear within this space to experience a breakdown? in -left-brace period on the elevator she will become a teacher and i'm not taking the time to describe these today, she would become in aspiration and recognize how we are both a part of the same entanglement if we are not separated perhaps she would recognize my being as precarious in the dependency in a form of prayer or those

familiar with the work i'm pulling from the notion of the precarious and the feeling that comes from the word to pray. so if it is a site of asking than what is required for the response think of the undoing of a potential profoundly beautiful and yet terrifying and by the way i talked to the parents and they refer to george zimmerman as the killer. had george zimmerman or the killer become on future by a body that isn't asking, perhaps he could have responded to will you help me or take care of me as i walk in this unfamiliar space, will you support me as i walk through here, can you see mmy black body and one that matters? then again what happens when the elevators start up again, the white woman returns to the world

where white identity continues to be complicit with white norms and others come to live their lives effortlessly and when it comes to being wiped a world in which they continue to find their way and they continue to live their lives and the racism continues. for the most part white people are not in crisis in relationship to their whiteness, they are under constant therapeutic reprieve assured there's nothing problematic about them selves. they believe they are not racist bubut once again to pose the question what is it to be white in america is at impact to be racist? would've to be black is to be a problem, to be on death row? we need a place we get to dwell near in a fundamental turning point and within a space too close to hide.

i desire to see people way down their privilege and report to be in crisis. crisis in the term here is a kind o of pre- command in conclusion perhaps there is no place like this in america in relationship to the blackbody and what are the deeper implications for whiteness and what is required? thank you very much. [applause] >> can somebody grab my water for me? that might not be mine. [laughter] sorry about that.

i put a lot out there, controversial, a bit provocative, but this is our moment. it's a crucial moment to talk about these issues and it's important that we take on the gravitas of these issues and then we make ourselves vulnerable about them regarding them. keep in mind some of us will live longer than others. cornell west says that because there'll finite something but to the point of this claim there is a way in which it is far more

imminent in the relationship to being black in america. i think we should take this time to see who wants to pose a question. >> first it was an honor to meet you. my question is do you hate white people? >> i wrote this piece called should i give up on white people, it's on "the new york times" if you haven't seen it check out. i tried my best there were too many to keep up with anti-service that both, based on what you've already said, you hate me obviously. i said where are you getting that from a?

[inaudible] [laughter] at the end i tried having a conversation which i don't typically do but i do it so he comes back in his last words were you hate me, you've already established that. i wrote him back saying okay, fine with end of this because obviously we are not going to a great. one way that i want to address this by asking why the question in the first place. of course i don't hate white people but to the extent that onone that embodies the whitenes i want to see you transformed, i wanted you pull apart and in other words when i pick up the

critique when i pick up a the context is interesting how about doesn't present itself it says to me you aren't capable of reading this. they didn't fight them for someone who looks like me.