"You damn fool," I said, "couldn't you see what was happening? That lousy illegitimate was courting you, making while with you, comparable you've d bingle on the discoverside with broads. You appealed to him 'cause you're to him like a virgin would be on the outside, a first cop." . . .
" . . . I already told him I'd give him top his stuff, and no dice; that m otherwisejumper wants to punk me and he said if I didn't punk out, him and his boys would jack me up. So what do I do?" (doubting Thomas, 1991, p. 267).
That question --- "So what do I do?" --- could be the question, asked in all urgency and despair and rage, which would most accurately represent the state of mind or soul of the study character in each of these three works. Piri Thomas lives in a world--in and out of prison --- in which everybody is looking out for themselves. It is a world in which there is little tender-hearted inter-relating, simply because so a good deal energy is taken up through the work of merely surviving. When one is every sidereal day and night concerned with staying alive it is clear that he or she will be unable to exercise altruistic muscles.
Nevertheless, Thomas finds a measure of salvation in serving his probation dutifully, in matinee idol, in sobriety, and in accepting the fact that recovery from the shocking conditions in which he lived would be a slow and afflictive process. Some of this recovery and acceptance is found in his at
In other words, as much as Malcolm clearly believed that real cultural change for the give away could only come from organization among blacks and snow-covereds who believed in justice and equality, he also believed that it was up to the case-by-case to stand up for those principles at every opportunity. As with Alvarado, Malcolm believed in both community and individual effort.
Don't Be Afraid, Gringo is Elvia Alvarado's attempt to reach the tribe and government of the unify States with respect to the destruction wrought in Honduras by decades of American involvement in the exploitation, corruption and oppression of the Honduran people.
We ar dealing in Alvarado's story with similar despair to that draw by Thomas in his book, but the perspective of Alvarado is quite an different from that of Thomas. Thomas essentially argues that the hardships of life in the barrio or ghetto will always exist, and that it is up to the individual to exercise his or her free will to survive those hardships and to achieve some fork of individual peace by taking advantage of the dish out available.
I feel I know Christ because they scold about him so much in the Bible and over . . . But I don't feel I know God . . . Who knows what the truth is? Sometimes I think that if God rightfully does exist, then why hasn't he come around to overhaul some time with us so we can ticktack to know him? Or why hasn't someone who's spent time with him recently come back to tell us what he's like? (Alvarado, 1987, p. 37).
I tell sincere white people, "Work in conjunction with us--- each of us working among our own kind." allow sincere white individuals find all other white people they can who feel as they do --- and allow them form their own all-white groups, to work trying to convert other white people who are thinking and acting so racist, Let sincere whites go and teach non-violence to white people! (Malcolm X, 1992, p. 377).
The story of Piri Thomas is not simply the story of one half-black, half-
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