life is a race essay

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Race and racial identity are social constructs.

Angela Onwuachi-Willig , a professor of law at the University of Iowa College of Law, is the author of "According to Our Hearts : Rhinelander v. Rhinelander and the Law of the Multiracial Family."

Updated September 6, 2016, 5:28 PM

Race is not biological. It is a social construct. There is no gene or cluster of genes common to all blacks or all whites. Were race “real” in the genetic sense, racial classifications for individuals would remain constant across boundaries. Yet, a person who could be categorized as black in the United States might be considered white in Brazil or colored in South Africa.

Unlike race and racial identity, the social, political and economic meanings of race, or rather belonging to particular racial groups, have not been fluid.

Like race, racial identity can be fluid. How one perceives her racial identity can shift with experience and time, and not simply for those who are multiracial. These shifts in racial identity can end in categories that our society, which insists on the rigidity of race, has not even yet defined.

As I explain in my book " According to Our Hearts ," whites in interracial black-white marriages or relationships frequently experience a shift in how they personally understand their individual racial identity. In a society where being white (regardless of one’s socioeconomic class background or other disadvantages) means living a life with white skin privileges — such as being presumed safe, competent and noncriminal — whites who begin to experience discrimination because of their intimate connection with someone of another race, or who regularly see their loved ones fall prey to racial discrimination, may begin to no longer feel white. After all, their lived reality does not align with the social meaning of their whiteness.

That all said, unlike race and racial identity, the social, political and economic meanings of race, or rather belonging to particular racial groups, have not been fluid. Racial meanings for non-European groups have remained stagnant. For no group has this reality been truer than African-Americans. What many view as the promising results of the Pew Research Center’s data on multiracial Americans, with details of a growing multiracial population and an increasing number of interracial marriages, does not foreshadow as promising a future for individuals of African descent as it does for other groups of color.

Unlike their multiracial peers of Asian and Native American ancestry who tend to view themselves as having more in common with monoracial whites than with Asians or Native Americans, respectively, multiracial adults with a black background — 69 percent of whom say most people would view them as black — experience prejudice and interactions in ways that are much more closely aligned with members of the black community. In fact, the consequences of the social, political and economic meanings of race are so deep that my co-author Mario Barnes and I have argued that whites who find themselves discriminated against based on racial proxies such as name (for example, Lakisha or Jamal), should have actionable race discrimination claims based on such conduct. In sum, the fact that race is a social construct, defined by markers such as skin color, hair texture, eye shape, ancestry, identity performance and even name, does not mean that racial classifications are free of consequence or tangible effects.

More than 50 years ago, Congress enacted the most comprehensive antidiscrimination legislation in history, the Civil Rights Act of 1964. Half a century later in 2015, the same gaps in racial inequality remain or have grown deeper. Today, the unemployment rate for African-Americans remains more than double that for whites, public schools are more segregated now than they were in the 1950s and young black males are 21 times more likely to be shot and killed by the police than their white male peers. Even a white fourth-grade teacher in Texas, Karen Fitzgibbons, openly advocated for the racial segregation of the 1950s and 1960s on her Facebook page.

Where will we be 50 years from now? Need I answer that question? It definitely won't be in a post-racial society.

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Race and Ethnicity

Race is a concept of human classification scheme based on visible features including eye color, skin color, the texture of the hair and other facial and bodily characteristics. Through these features, humans are ten categorized into distinct groups of population and this is enhanced by the fact that the characteristics are fully inherited.

Across the globe, debate on the topic of race has dominated for centuries. This is especially due to the resultant discrimination meted on the basis of these differences. Consequently, a lot of controversy surrounds the issue of race socially, politically but also in the scientific world.

According to many sociologists, race is more of a modern idea rather than a historical. This is based on overwhelming evidence that in ancient days physical differences mattered least. Most divisions were as a result of status, religion, language and even class.

Most controversy originates from the need to understand whether the beliefs associated with racial differences have any genetic or biological basis. Classification of races is mainly done in reference to the geographical origin of the people. The African are indigenous to the African continent: Caucasian are natives of Europe, the greater Asian represents the Mongols, Micronesians and Polynesians: Amerindian are from the American continent while the Australoid are from Australia. However, the common definition of race regroups these categories in accordance to skin color as black, white and brown. The groups described above can then fall into either of these skin color groupings (Origin of the Races, 2010, par6).

It is possible to believe that since the concept of race was a social description of genetic and biological differences then the biologists would agree with these assertions. However, this is not true due to several facts which biologists considered. First, race when defined in line with who resides in what continent is highly discontinuous as it was clear that there were different races sharing a continent. Secondly, there is continuity in genetic variations even in the socially defined race groupings.

This implies that even in people within the same race, there were distinct racial differences hence begging the question whether the socially defined race was actually a biologically unifying factor. Biologists estimate that 85% of total biological variations exist within a unitary local population. This means that the differences among a racial group such as Caucasians are much more compared to those obtained from the difference between the Caucasians and Africans (Sternberg, Elena & Kidd, 2005, p49).

In addition, biologists found out that the various races were not distinct but rather shared a single lineage as well as a single evolutionary path. Therefore there is no proven genetic value derived from the concept of race. Other scientists have declared that there is absolutely no scientific foundation linking race, intelligence and genetics.

Still, a trait such as skin color is completely independent of other traits such as eye shape, blood type, hair texture and other such differences. This means that it cannot be correct to group people using a group of features (Race the power of an illusion, 2010, par3).

What is clear to all is that all human beings in the modern day belong to the same biological sub-species referred to biologically as Homo sapiens sapiens. It has been proven that humans of different races are at least four times more biologically similar in comparison to the different types of chimpanzees which would ordinarily be seen as being looking alike.

It is clear that the original definition of race in terms of the external features of the facial formation and skin color did not capture the scientific fact which show that the genetic differences which result to these changes account to an insignificant proportion of the gene controlling the human genome.

Despite the fact that it is clear that race is not biological, it remains very real. It is still considered an important factor which gives people different levels of access to opportunities. The most visible aspect is the enormous advantages available to white people. This cuts across many sectors of human life and affects all humanity regardless of knowledge of existence.

This being the case, I find it difficult to understand the source of great social tensions across the globe based on race and ethnicity. There is enormous evidence of people being discriminated against on the basis of race. In fact countries such as the US have legislation guarding against discrimination on basis of race in different areas.

The findings define a stack reality which must be respected by all human beings. The idea of view persons of a different race as being inferior or superior is totally unfounded and goes against scientific findings.

Consequently these facts offer a source of unity for the entire humanity. Humanity should understand the need to scrap the racial boundaries not only for the sake of peace but also for fairness. Just because someone is white does not imply that he/she is closer to you than the black one. This is because it could even be true that you have more in common with the black one than the white one.

Reference List

Origin of the Races, 2010. Race Facts. Web.

Race the power of an illusion, 2010. What is race? . Web.

Sternberg, J., Elena L. & Kidd, K. 2005. Intelligence, Race, and Genetics. The American Psychological Association Vol. 60(1), 46–59 . Web.

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1. IvyPanda . "Race and Ethnicity." May 18, 2018. https://ivypanda.com/essays/race-and-ethnicity/.

Bibliography

IvyPanda . "Race and Ethnicity." May 18, 2018. https://ivypanda.com/essays/race-and-ethnicity/.

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Reflective on Race

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Published: Mar 19, 2024

Words: 704 | Pages: 2 | 4 min read

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Introduction, exploring personal experiences, challenging assumptions, engaging with texts, developing original ideas.

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Doing Race: 21 Essays for the 21st Century

Doing Race focuses on race and ethnicity in everyday life: what they are, how they work, and why they matter. Going to school and work, renting an apartment or buying a house, watching television, voting, listening to music, reading books and newspapers, attending religious services, and going to the doctor are all everyday activities that are influenced by assumptions about who counts, whom to trust, whom to care about, whom to include, and why. Race and ethnicity are powerful precisely because they organize modern society and play a large role in fueling violence around the globe. Doing Race is targeted to undergraduates; it begins with an introductory essay and includes original essays by well-known scholars. Drawing on the latest science and scholarship, the collected essays emphasize that race and ethnicity are not things that people or groups have or are, but rather sets of actions that people do. Doing Race provides compelling evidence that we are not yet in a “post-race” world and that race and ethnicity matter for everyone. Since race and ethnicity are the products of human actions, we can do them differently. Like studying the human genome or the laws of economics, understanding race and ethnicity is a necessary part of a twenty first century education.

About the Author

PAULA M. L. MOYA, is the Danily C. and Laura Louise Bell Professor of the Humanities and Professor of English at Stanford University. She is the Burton J. and Deedee McMurtry University Fellow in Undergraduate Education and a 2019-20 Fellow at the Center for the Study of Behavioral Sciences.

Moya’s teaching and research focus on twentieth-century and early twenty-first century literary studies, feminist theory, critical theory, narrative theory, American cultural studies, interdisciplinary approaches to race and ethnicity, and Chicanx and U.S. Latinx studies.

She is the author of  The Social Imperative: Race, Close Reading, and Contemporary Literary Criticism  (Stanford UP 2016) and  Learning From Experience: Minority Identities, Multicultural Struggles  (UC Press 2002) and has co-edited three collections of original essays,  Doing Race: 21 Essays for the 21st Century  (W.W. Norton, Inc. 2010),  Identity Politics Reconsidered  (Palgrave 2006) and  Reclaiming Identity: Realist Theory and the Predicament of Postmodernism  (UC Press 2000). 

Previously Moya served as the Director of the Program of Modern Thought and Literature, Vice Chair of the Department of English, Director of the Research Institute of Comparative Studies in Race and Ethnicity, and also the Director of the Undergraduate Program of the Center for Comparative Studies in Race and Ethnicity. 

She is a recipient of the Dean’s Award for Distinguished Teaching, a Ford Foundation postdoctoral fellowship, the Outstanding Chicana/o Faculty Member award. She has been a Brown Faculty Fellow, a Clayman Institute Fellow, a CCSRE Faculty Research Fellow, and a Clayman Beyond Bias Fellow. 

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Getting Real About Race

• Stephanie M. McClure - Georgia College & State University, USA
• Cherise A. Harris - Connecticut College, USA
• Description

Getting Real About Race  is an edited collection of short essays that address the most common stereotypes and misconceptions about race held by students, and by many in the United States, in general. Key Features

• Each essay concludes with  suggested sources  including videos, websites, books, and/or articles that instructors can choose to assign as additional readings on a topic.
• Essays also end with  questions for discussion  that allow students to move from the “what” (knowledge) to the “so what” (implications) of race in their own lives.
• In this spirit, the authors include suggested “ Reaching Across the Color Line ” activities at the end of each essay, allowing students to apply their new knowledge on the topic in a unique or creative way.
• Current topics  students want to discuss are brought up through the text, making it easier for the instructor to deal with these topics in an open classroom environment.

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Hear Something, Say Something: Navigating The World Of Racial Awkwardness

Listen to this week's episode.

We've all been there — having fun relaxing with friends and family, when someone says something a little racially off. Sometimes it's subtle, like the friend who calls Thai food "exotic." Other times it's more overt, like that in-law who's always going on about "the illegals."

In any case, it can be hard to know how to respond. Even the most level-headed among us have faltered trying to navigate the fraught world of racial awkwardness.

So what exactly do you do? We delve into the issue on this week's episode of the Code Switch podcast, featuring writer Nicole Chung and Code Switch's Shereen Marisol Meraji, Gene Demby and Karen Grigsby Bates.

We also asked some folks to write about what runs through their minds during these tense moments, and how they've responded (or not). Their reactions ran the gamut from righteous indignation to total passivity, but in the wake of these uncomfortable comments, everyone seemed to walk away wishing they'd done something else.

Aaron E. Sanchez

It was the first time my dad visited me at college, and he had just dropped me off at my dorm. My suitemate walked in and sneered.

"Was that your dad?" he asked. "He looks sooo Mexican."

Aaron E. Sanchez is a Texas-based writer who focuses on issues of race, politics and popular culture from a Latino perspective. Courtesy of Aaron Sanchez hide caption

He kept laughing about it as he left my room.

I was caught off-guard. Instantly, I grew self-conscious, not because I was ashamed of my father, but because my respectability politics ran deep. My appearance was supposed to be impeccable and my manners unimpeachable to protect against stereotypes and slights. I felt exposed.

To be sure, when my dad walked into restaurants and stores, people almost always spoke to him in Spanish. He didn't mind. The fluidity of his bilingualism rarely failed him. He was unassuming. He wore his working-class past on his frame and in his actions. He enjoyed hard work and appreciated it in others. Yet others mistook him for something altogether different.

People regularly confused his humility for servility. He was mistaken for a landscape worker, a janitor, and once he sat next to a gentleman on a plane who kept referring to him as a "wetback." He was a poor Mexican-American kid who grew up in the Segundo Barrio of El Paso, Texas, for certain. But he was also an Air Force veteran who had served for 20 years. He was an electrical engineer, a proud father, an admirable storyteller, and a pretty decent fisherman.

I didn't respond to my suitemate. To him, my father was a funny caricature, a curio he could pick up, purchase and discard. And as much as it was hidden beneath my elite, liberal arts education, I was a novelty to him too, an even rarer one at that. Instead of a serape, I came wrapped in the trappings of middle-classness, a costume I was trying desperately to wear convincingly.

That night, I realized that no clothing or ill-fitting costume could cover us. Our bodies were incongruous to our surroundings. No matter how comfortable we were in our skins, our presence would make others uncomfortable.

Karen Good Marable

When the Q train pulled into the Cortelyou Road station, it was dark and I was tired. Another nine hours in New York City, working in the madness that is Midtown as a fact-checker at a fashion magazine. All day long, I researched and confirmed information relating to beauty, fashion and celebrity, and, at least once a day, suffered an editor who was openly annoyed that I'd discovered an error. Then, the crush of the rush-hour subway, and a dinner obligation I had to fulfill before heading home to my cat.

Karen Good Marable is a writer living in New York City. Her work has been featured in publications like The Undefeated and The New Yorker. Courtesy of Karen Good Marable hide caption

The train doors opened and I turned the corner to walk up the stairs. Coming down were two girls — free, white and in their 20s . They were dancing as they descended, complete with necks rolling, mouths pursed — a poor affectation of black girls — and rapping as they passed me:

Now I ain't sayin she a golddigger/But she ain't messin' with no broke niggas!

That last part — broke niggas — was actually less rap, more squeals that dissolved into giggles. These white girls were thrilled to say the word publicly — joyously, even — with the permission of Kanye West.

I stopped, turned around and stared at them. I envisioned kicking them both squarely in their backs. God didn't give me telekinetic powers for just this reason. I willed them to turn around and face me, but they did not dare. They bopped on down the stairs and onto the platform, not evening knowing the rest of the rhyme.

Listen: I'm a black woman from the South. I was born in the '70s and raised by parents — both educators — who marched for their civil rights. I never could get used to nigga being bandied about — not by the black kids and certainly not by white folks. I blamed the girls' parents for not taking over where common sense had clearly failed. Hell, even radio didn't play the nigga part.

I especially blamed Kanye West for not only making the damn song, but for having the nerve to make nigga a part of the damn hook.

Life in NYC is full of moments like this, where something happens and you wonder if you should speak up or stay silent (which can also feel like complicity). I am the type who will speak up . Boys (or men) cussing incessantly in my presence? Girls on the train cussing around my 70-year-old mama? C'mon, y'all. Do you see me? Do you hear yourselves? Please. Stop.

But on this day, I just didn't feel like running down the stairs to tap those girls on the shoulder and school them on what they damn well already knew. On this day, I just sighed a great sigh, walked up the stairs, past the turnstiles and into the night.

Robyn Henderson-Espinoza

When I was 5 or 6, my mother asked me a question: "Does anyone ever make fun of you for the color of your skin?"

This surprised me. I was born to a Mexican woman who had married an Anglo man, and I was fairly light-skinned compared to the earth-brown hue of my mother. When she asked me that question, I began to understand that I was different.

Robyn Henderson-Espinoza is a visiting assistant professor of ethics at the Pacific School of Religion in Berkeley, Calif. Courtesy of Robyn Henderson-Espinoza hide caption

Following my parents' divorce in the early 1980s, I spent a considerable amount of time with my father and my paternal grandparents. One day in May of 1989, I was sitting at my grandparents' dinner table in West Texas. I was 12. The adults were talking about the need for more laborers on my grandfather's farm, and my dad said this:

"Mexicans are lazy."

He called the undocumented workers he employed on his 40 acres "wetbacks." Again and again, I heard from him that Mexicans always had to be told what to do. He and friends would say this when I was within earshot. I felt uncomfortable. Why would my father say these things about people like me?

But I remained silent.

It haunts me that I didn't speak up. Not then. Not ever. I still hear his words, 10 years since he passed away, and wonder whether he thought I was a lazy Mexican, too. I wish I could have found the courage to tell him that Mexicans are some of the hardest-working people I know; that those brown bodies who worked on his property made his lifestyle possible.

As I grew in experience and understanding, I was able to find language that described what he was doing: stereotyping, undermining, demonizing. I found my voice in the academy and in the movement for black and brown lives.

Still, the silence haunts me.

Channing Kennedy

My 20s were defined in no small part by a friendship with a guy I never met. For years, over email and chat, we shared everything with each other, and we made great jokes. Those jokes — made for each other only — were a foundational part of our relationship and our identities. No matter what happened, we could make each other laugh.

Channing Kennedy is an Oakland-based writer, performer, media producer and racial equity trainer. Courtesy of Channing Kennedy hide caption

It helped, also, that we were slackers with spare time, but eventually we both found callings. I started working in the social justice sector, and he gained recognition in the field of indie comics. I was proud of my new job and approached it seriously, if not gracefully. Before I took the job, I was the type of white dude who'd make casually racist comments in front of people I considered friends. Now, I had laid a new foundation for myself and was ready to undo the harm I'd done pre-wokeness.

And I was proud of him, too, if cautious. The indie comics scene is full of bravely offensive work: the power fantasies of straight white men with grievances against their nonexistent censors, put on defiant display. But he was my friend, and he wouldn't fall for that.

One day he emailed me a rough script to get my feedback. At my desk, on a break from deleting racist, threatening Facebook comments directed at my co-workers, I opened it up for a change of pace.

I got none. His script was a top-tier, irredeemable power fantasy — sex trafficking, disability jokes, gendered violence, every scene's background packed with commentary-devoid, racist caricatures. It also had a pop culture gag on top, to guarantee clicks.

I asked him why he'd written it. He said it felt "important." I suggested he shelve it. He suggested that that would be a form of censorship. And I realized this: My dear friend had created a racist power fantasy about dismembering women, and he considered it bravely offensive.

I could have said that there was nothing brave about catering to the established tastes of other straight white comics dudes. I could have dropped any number of half-understood factoids about structural racism, the finishing move of the recently woke. I could have just said the jokes were weak.

Instead, I became cruel to him, with a dedication I'd previously reserved for myself.

Over months, I redirected every bit of our old creativity. I goaded him into arguments I knew would leave him shaken and unable to work. I positioned myself as a surrogate parent (so I could tell myself I was still a concerned ally) then laughed at him. I got him to escalate. And, privately, I told myself it was me who was under attack, the one with the grievance, and I cried about how my friend was betraying me.

I wanted to erase him (I realized years later) not because his script offended me, but because it made me laugh. It was full of the sense of humor we'd spent years on — not the jokes verbatim, but the pacing, structure, reveals, go-to gags. It had my DNA and it was funny. I thought I had become a monster-slayer, but this comic was a monster with my hands and mouth.

After years as the best of friends and as the bitterest of exes, we finally had a chance to meet in person. We were little more than acquaintances with sunk costs at that point, but we met anyway. Maybe we both wanted forgiveness, or an apology, or to see if we still had some jokes. Instead, I lectured him about electoral politics and race in a bar and never smiled.

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Thoughts To Inspire

Life is not a race, but a journey to be savored each step of the way.

Each minute of our life is a lesson but most of us fail to read it. I thought I would just add my daily lessons & the lessons that I learned by seeing the people around here. So it may be useful for you and as memories for me.

Life is not a Race to WIN… Life is like a Journey , to ENJOY every moment. We are running through life so fast that we forget not only where we have been but also where we are going.

There is no reward for completing the race my friend. Please run at your own speed and run how you like it.

Don’t try to run other’s race. It is your own race run how you like it.

Stop worrying about the consequences. Live in the present, share the glory of being a part of this race. No amount of gold, silver or money will or can compensate what you will miss if you try to rush things and miss the very essence of running.

Don’t just run for the sake of running because running is important and not the race!!

Do not undermine your worth by comparing yourself with others. It is because we are different that each of us is special. Do not set your goals by what other people deem important. Only you know what is best for you. Do not take for granted the things closest to your heart. Cling to them as you would your life, for without them, life is meaningless. Do not let your years slip through your fingers by living in the past, nor in the future. By living your life one day at a time, you live all the days of your life. Do not give up when you still have something to give. Nothing is really over until the moment you stop trying. Do not be afraid to encounter risks. It is by taking chances that we learn how to be brave. Do not shut love out of your life by saying it is impossible to find. The quickest way to receive love is to give love; the fastest way to lose love is to hold it too tightly. Do not dismiss your dreams. To be without dreams is to be without hope; to be without hope is to be without purpose. Do not run through life so fast that you forget not only where you have been, but also where you are going.

We have born and brought up in society, where we were prepared to compete with others – your fellow mates and friends. 

The seed had planted when you were at school. The pressure of scoring highest marks, the pressure of performing well in sports, the weight of getting admission into a renown college, getting a good job and again getting into an unhealthy competition at the workplace.

Life is not a race, but a journey to be savored each step of the way.

When you were in college, you wanted a job.

When you got a job in service-based company, You wanted product-based.

When you got 6 LPA package, you wanted 10 LPA.

When you got 15 LPA, You wanted 30 LPA.

When you got 40 LPA CTC, you wanted 40 LPA Fixed.

When you got 50 LPA fixed, You wanted to build a startup.

When you got successful in that, you wanted early retirement.

When you retired early, you wanted unlimited passive income.

When you got everything you ever wanted, You wanted time to enjoy it.

Hence, time is your most valuable asset and it cannot be equated with your earnings. Enjoy your 20s and 30s by both working hard and playing hard. Feel the satisfaction of hitting milestones. The finish line is not really important.

Achieve your own goals ( Not society’s expectations ). You don’t need to prove anything to anyone but yourself.

Nobody is measuring you, they are busy in their lives. You are the only opponent to yourself in this battle.

Running towards the next fulfillment will never be able to find peace in life. It will only lead us distant away from what we’re hoping to feel.

The only way to win the race of life is to realize that, there is no race.

Winning has to be from within us. We need to find happiness within ourselves. True satisfaction can only be observed from inside.

Life is not a race or competition. It’s a journey. Don’t just run after aiming at the finishing line, rather enjoy the ride.

Please feel free to share your story and any lessons you learned, you experienced, you came across in your life in the comments below. If you enjoyed this, or any other other posts, I’d be honoured  if you’d share it with your family, friends and followers!

If you wish to follow my journey outside of my writing, you can find me on Facebook ( https://www.facebook.com/MunnaPrawin ) Instagram( MunnaPrawin ) and Twitter( @munnaprawin1 )

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Posted by MunnaPrawin on July 1, 2021 in Experiences of Life. , Life & It's Importance

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“Happiness is the absence of striving for happiness.”  ~Chuang Tzu

At an early age I learned that nothing in life is guaranteed. When I was eleven years old, a close friend and classmate lost his battle with cancer. After that, I had several more instances of losing loved ones , some expected, others not so much.

After having gone through so much loss at such an early age, my outlook on life was one word: rushed .

I wanted to get through college as fast as I could, while taking on as much as I could. I wanted to have meaningful relationships and foster my athletic abilities. I wanted to get out into the real world and have a great job where I felt like I mattered, and made a difference .

I had graduated college a semester early, and I was blindsided by how seemingly cold the real world was and by the fact that I had all of these dreams with little to no understanding as to how they were going to come to fruition— as fast as possible .

After all, time was of the essence because I could die tomorrow, or the day after that, or the day after that… (What twenty-something year olds think like that?)

With the economy on the decline, I was only able to find a job at a nearby hospital as a transportation aide. This basically entailed bringing patients to and from their appointments within the hospital.

While I did enjoy certain aspects of this job, such as trying to make each and every person I transported smile during their otherwise not-so-great day, the attitudes of fellow hospital staff left me feeling worthless, as I was mocked by physicians and nurses for no other reason than my job title.

As months crept on, I became seriously devastated at the thought of my future success being delayed any further. It was hard to feel like success was on the horizon when those who were supposed to be my “teammates” were treating me so poorly.  I was genuinely distraught over the uncertainty of what tomorrow was going to bring.

I tried my very best to trudge on, with the sole thought and hope that “surely another career wouldn’t be like this, right?”

About six months later I was offered a different job. It wasn’t exactly like my previous one, but left me feeling once again like I was on another rollercoaster ride, this time with a healthcare consulting company.

When I was offered this position that would have me relocating to Pennsylvania, I packed my bags as quickly as I could. I seized the moment , not knowing when another opportunity would present itself.

In this position I had effectively transitioned from a job that required direct interaction with patients, to a role that was focused on how hospitals and medical groups financially managed themselves.

While my previous critics during my time as a transportation aide would have deemed this job title more favorable, this consulting position did not leave me feeling any better at the end of the day.   

Now, I was boots-on-the-ground implementing change within an organization, with one major problem: my boss was one of the most despised people at the hospital.

This left me putting out fires at every turn, and put me in a position where I felt forced to back certain causes I didn’t truly believe in because I was told to “step up, or step out,” by the management within the consulting company.

During this time, I was spending ten to twelve hours a day at work, getting nothing more in return than feeling emotionally and mentally drained at the day’s end.

While I did have a small group of friends in the area, I wasn’t close to any of them, as this group of individuals primarily focused on surface-level relationships and drinking.

To fill any remaining time I had available to me, I began training for an Olympic distance triathlon.

More or less, I threw all of the things that I felt I needed to achieve to feel happy in life up in the air, hoping at least one would catch, but none of them did.

My failure in this approach was that I was running—not just in a “hey, I’m training for an Olympic distance triathlon” kind of way, but in an “oh-my-gosh, I’m terrified to leave any amount of time free because if I truly take a step back and look at my life, I will realize how unhappy I am and how unimportant all of this is” kind of way.

I was cramming my days so full in an attempt to truly experience the world like my other friends and family members never had the chance to, and in doing this, I wasn’t actually experiencing anything at all.

I didn’t know who I was , and I most certainly didn’t know what I wanted.

Fast forward a year and a half and here I am, now located in Boise, Idaho, where I have relinquished “striving for happiness,” because happiness is not something you strive for.

When I moved to Idaho for another job opportunity, I decided not to fill all my downtime like I had in the past.

At first, I felt truly and utterly alone. Things were quiet, and it became apparent that in trying to experience everything around me and check items off of my bucket list, I had neglected to cope with several past experiences.

The loss of loved ones, the ending of relationships, and past decisions that did not suit me all haunted me in my downtime.

Through counseling and deep self-reflection over the past several months, I have been able to resolve many of these feelings and have learned, among other things, that happiness is something that already lies within us.

It is a personal choice, however, whether or not we allow ourselves to feel it.

I believe happiness is choosing to let go of those situations and people who do not suit us personally. It is living in the moment, rather than, in my case, living in fear that the moment is going to be over before I’m ready.

It is here that I have allowed myself to only invest time in what truly interests and suits me, rather than what I feel obligated to achieve.

I have made time to enjoy exercising, to cherish my family and friends, to read and write, and to enjoy the simplicity of life rather than stress over all of life’s complexities. In realizing how much I have missed while running from my past and planning far into the future, I have become truly present.

We all have the ability to enjoy our lives, but it can’t happen if we’re racing toward the future. If we want to be happy, we have to choose to create happiness now.

Photo by rusticus80

About Lauren Baratto

Lauren Baratto is a twenty-four year old self-proclaimed “old soul,” who strives to impact the lives of others through consistently exercising compassion, and empathy. Overly enthusiastic about the healthcare field and helping others, Lauren’s ultimate passion is writing and while she doesn’t have a blog or book just yet… she hopes to in the future….. STAY TUNED and connect at: facebook.com/lauren.bee53

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The term “race” in critical race theory makes discriminatory ideology and practices visible where it is often treated as absent or a negligible issue. Even when confronted with empirical evidence to the contrary, many people have argued that racism is functionally not at play in various institutional and social contexts. When opponents of critical race theory idealize inattentiveness to race as a factor, this approach can obfuscate discriminatory racial projects .

U.S. law often masks racism through a discourse of absence or invisibility. “Our constitution is color blind” is undoubtedly the best-known idea in the [ [Plessy v. Ferguson] (1896) decision after “separate but equal.” In Plessy , the Supreme Court upheld a Louisiana statute that had separate spaces and facilities for white and Black residents. This statement comes from Justice Harlan’s dissent in the ruling and his rhetorical deployment of color-blindness—as simultaneously aspirational and factual, normative and descriptive—is the way many people would continue to evoke the term in the future. In reality, the constitution is famously not colorblind. It counts enslaved people as “three fifths of all other persons” , distinguishing them from indentured servants. Slaveholders would solidify the institution into a caste system that marked people of African descent as slaves. Racial discrimination is both explicit and masked, and the seemingly progressive statement about colorblindness also masks racist ideology. Right before the claim affirming the importance of equality under the law, Harlan states that “the white race deems itself to be the dominant race in this country” and that it will continue to be so “for all time if it remains true to its great heritage and holds fast to the principles of constitutional liberty.” Harlan professes a belief in white supremacy even as he purports that “the law. . .takes no account of his surroundings or of his color when his civil rights as guaranteed by the supreme law of the land.” The dissonance between an explicit affirmation—even celebration—of racial hierarchies and statement of the alleged equality of the law is a prototypical example of how race and racism are embedded in liberal and allegedly neutral frameworks in U.S. law and other institutions.

As Neil Gotanda argues , the later embrace of this idea by jurists and others in the United States produces a problem, as “nonrecognition fosters the systematic denial of racial discrimination in the United States.” Since discrimination has been embedded in almost every aspect of U.S. culture from cradle to grave, by law and social practice, not recognizing race results in discrimination. Nonrecognition within and outside the law often takes the form of attributing disparate outcomes to anything but discrimination. For example, African American women have much higher maternal morbidity, and some people would suggest that this is only a result of the health choices of African Americans or lower economic status. Those factors are also impacted by discrimination, but even when researchers compare African American women and white women with similar health and class characteristics, African American have much worse outcomes .

People who affirm the self-evident nature of not taking race into account ignore what theorists like Gotanda have argued: attempts to divide private discrimination from public discrimination amount to magical thinking about how employment, housing, criminal justice, and education work. In other words, it is disingenuous to suggest that choices about what people do privately plays no role in public life. Addressing this issue does not entail infringing on their right to discriminate in their personal lives, but does suggest that a society that professes investment in equality must find ways of addressing how the constitutionally protected right to have racist thoughts does not give people the right to impact the rights of others. Not only is the idea of nonrecognition physically and psychologically suspect (people cognitively take note of difference), racial discrimination cannot simply be a way of thinking that goes away as someone moves from home to work. While it is important not to essentialize and believe that skin color or cultural background inevitably mean certain things, multiple studies have shown that colorblind and “color mute” approaches to raising white children can result in their possessing racist beliefs.

Nonrecognition of the difference race makes in law, treatment in healthcare, and pedagogy requires a willful resistance to empirical data about American Indians , African Americans , and different groups in the Latinx community. The various moments in which Asians and Asian Americans have experienced disparate treatment as immigrants, violence, and xenophobia, from the Chinese Exclusion Act through the COVID crisis, is well documented as well. When we know this history, it becomes clear that students must understand how race has functioned in the law and other institutions if they are to understand the country at all.

And yet, many state legislatures have passed laws to mandate that “slavery and racism” be understood as “deviations from, betrayals of, or failures to live up to the authentic founding principles of the United States” . Characterizing practices that last for centuries as “deviations” is an inaccurate way of categorizing this history. On the one hand, the prohibitions against critical race theory lack an understanding of a complex and specialized field of research, such as Kimberlé Williams Crenshaw’s very useful intervention into addressing how the law treats discrimination claims. Much of what legislators have found objectionable is not critical race theory at all, it is simply well-documented history . On the other hand, they are also objecting to an approach that teaches children to unlearn mythologies about the nation—or perhaps not learn them at all.

The romanticized version of the nation’s history rejects recognition of discrimination as foundational to its founding. As philosopher Charles Mills has argued, the United States is founded on a “racial contract.” Building on and responding to social contract theory (which includes thinkers such as Rousseau, Thomas Hobbes, and John Locke whose work influenced constitutional democracy in the United States), Mills details how the political and moral contract is a set of “formal and informal agreements” between a group of people who come to be classified as white categorizes another group of humans as “nonwhite” and inferior so that they “have inferior social status.”

A common response is that such differences in life outcomes can all be attributed to character and individual choice on the part of non-whites. For critical race theorists, such a claim ignores the evidence that race interacts with everyday aspects of life. Property—which is foundational to understandings of right in the U.S.—has been intertwined with race. Tribal Critical Race Theory helps us understand the role of the racialization of Native Americans in order to deny their sovereignty and violate treaties. African Americans not only were property, many towns and cities across the nations have been shaped by depriving them of property through racial pogroms , obstacles to benefitting from the GI Bill and racial covenants placing restrictions on Black property owning, sundown towns , and continued devaluation of Black property. Property is a good example of how even legal prohibitions against discrimination have not prevented its ongoing occurrence . Thus whiteness itself, as Cheryl I. Harris has argued, can function as property . When critical race theorists describe this, they do not attribute inherent maliciousness to white people. They call attention to how white people have benefitted. But as Mills notes, people can choose to be signatories to the racial contract or work to reject it. Counter to the widely disseminated claim that critical race theory teaches that white people are inherently racist, theorists explain that there is nothing natural about the racial hierarchies that have existed in U.S. culture. A long history of social, political, and legal decisions has shaped inequality. Another set of decisions can build a future without it.

As Roderick Ferguson explicates in his keyword essay on “Race,” “Today, as it has for at least three centuries, the study of race names the different permutations of morality that continue to shape social formations according to freedom’s relationship to unfreedom.” Reading and thinking about the role of race in structuring societies has been—from Thomas Jefferson’s designation of non-whites as inferior to efforts to demonstrate the value of people who are the global majority—a moral and ethical act. The question of which moral values will prevail is at the center of contemporary conflicts over CRT.

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Doing Race: 21 Essays for the 21st Century

Doing Race focuses on race and ethnicity in everyday life: what they are, how they work, and why they matter. Going to school and work, renting an apartment or buying a house, watching television, voting, listening to music, reading books and newspapers, attending religious services, and going to the doctor are all everyday activities that are influenced by assumptions about who counts, whom to trust, whom to care about, whom to include, and why. Race and ethnicity are powerful precisely because they organize modern society and play a large role in fueling violence around the globe. Doing Race is targeted to undergraduates; it begins with an introductory essay and includes original essays by well-known scholars. Drawing on the latest science and scholarship, the collected essays emphasize that race and ethnicity are not things that people or groups have or are , but rather sets of actions that people do . Doing Race provides compelling evidence that we are not yet in a “post-race” world and that race and ethnicity matter for everyone. Since race and ethnicity are the products of human actions, we can do them differently. Like studying the human genome or the laws of economics, understanding race and ethnicity is a necessary part of a twenty first century education.

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Roger Corman: a career in pictures

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Best known for his low-budget Edgar Allan Poe adaptations, Corman also produced over 400 films and helped kickstart the careers of Jack Nicholson, Nicholas Roeg, Peter Fonda, James Cameron and Martin Scorsese

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Sun 12 May 2024 08.59 BST Last modified on Sun 12 May 2024 22.07 BST

Photograph: Hulton Archive/Getty Images

Day The World Ended, 1955

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The Undead, 1957

Photograph: The Kobal Collection

Not Of This Earth and Attack Of The Crab Monsters, both 1957

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Attack of the Crab Monsters, 1957

Teenage Doll, 1957

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The Wasp Woman, 1959

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X: The Man with the X-Ray Eyes, 1963

Photograph: Public Domain

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Composite: BFI

The Wild Angels, 1966

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The St. Valentine’s Day Massacre, 1967

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The Trip, 1967

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Bloody Mama, 1970

Composite: REX/Ronald Grant Archive

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Frankenstein Unbound, 1990

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Photograph: Victoria Will/Invision/AP

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Revisit Congress Avenue in 1914, where revelers in cars crowd out horse drawn buggies

You don't have much time before Father's Day, which falls on June 16 this year, to match the magnificent gift given by a Texas man, originally from Marlin, who came close to immortalizing his father.

Jack Robertson, 81, uncovered a treasure trove of old Texas documents, essays, letters, photos and other ephemera in a box of memorabilia that had belonged to his father, Rupert Robertson (1895-1968).

A University of Texas professor emeritus of accounting, Jack recognized the historical value of Rupert's descriptive essays written for his English classes at UT from 1914 to 1916, as well as the evidence from his military service during World War I, when Rupert was a balloonist.

Since the elder Robertson starred on the Marlin high school track team and earned his track letter at UT in Austin, his son Jack wanted to preserve his father's writing at the university's Lutcher Stark Center for Physical Culture and Sports, a marvelously eccentric museum and archive tucked into the north end of Royal Memorial Stadium.

Terence "Terry" Todd, the late director of the Stark Center, and his wide, Jan Todd, current director, welcomed Rupert's personal papers, many from more than 100 years ago.

"Terry asked me to include a biography of my father, so independent researchers could add the personhood of the author to the context of the stories," Jack says. "Ten months and 62 pages later, I delivered the biography."

You read that right, the dutiful son produced a biography of his father that weighs in at 62 single-spaced pages, which, while short of being a book, is much more than a bio sketch.

I can't pretend to have read every word of this opus, but combined with Rupert's own writing, the world of Texas in the early 20th century became incrementally clearer to me through this gift from Jack Robertson.

A choice essay on Austin from Rupert Robertson

In 1914, Rupert Robertson wrote the following essay about a night on Congress Avenue, one of many he executed for English classes at UT. Note the keen details as Rupert's attention wanders — through various sentence structures — from one sensation to another. This was a time when most of the city's commercial traffic and entertainment venues were concentrated on Congress, but before the Paramount Theatre opened as the Majestic Theatre in 1915.

This particular personal anecdote — and others like it from all over the state — is available digitally to the public at thestoryoftexas.com through the Bob Bullock Texas State History Museum as part of the "Help Us Tell the Story of Texas" project.

"The rain is coming down slowly, and it wets the street so that it glistens under the big arc lights like a large mirror.

"The red and yellow drays are bespattered with mud. The streetcars, automobiles and other vehicles are rumbling down the street with such a terrible drum that I would think I was by myself if I could not see the throng of people moving up and down the street.

"Some are gazing at the beautifully lighted show windows which contain various shades of the latest styles of clothing; some are on the inside of the store purchasing articles, and some are looking at the red, white and green moving picture signs, and debate with themselves whether to go in or stay outside and parade the street with the "mob."

"The crowd is composed mostly of university students, but they are not in a hurry tonight. This is unusual, because as a general rule, these fellows are restless, and always go with push and vim wherever they are. But the college spirit is here, for every now and then I hear the jolly laugh of some young man at the joke or remark of one of his companions.

"Boys and girls in couples, clad in their grey and brown rainproof garments, are present in great numbers. There is an air of happiness and success among them as they go down one side of the street and come up the other; the thought of the green-back English book and the brown cloth-covered mathematic text is left behind and forgotten.

"The crowd is divided into groups which represent different fraternities, clubs and various other organizations. Each individual bunch has a characteristic of its own. The Rusticusses wearing big hats, the Phi Gamma Deltas grey mackinaws with a blue stripe, the Sigma Nu's ties, and the other organizations have some similar distinction.

"The rest of the crowd is compiled of town girls and boys; brown (Mexican American); Negro men and women; and a great part of the Jewish population. Here and there, and at every corner, I see a policeman watching the crowd as a cowboy on horseback watches a herd of cattle.

"The street is as crowded with vehicles as the sidewalks are with people. Along the curbing are many automobiles with their radiators pointing toward the crowd and the rear ends toward the middle of the street. At intervals are found horses and buggies, but not many because automobiles are rapidly taking their place.

"Then there are the candy vendors in their dingy clothing, selling brown peanut and pecan candies. The popcorn man has his wagon driven close to the curbing, and is selling chewing gum, peanuts and pink popcorn. The whole scene has an atmosphere of relaxation and freedom in spite of the gloominess of the weather."

Rupert Robertson the athlete

"After starting the biography," Jack Robertson writes, "I needed to continue to the end."

Rupert Cook Robertson was born March 31, 1895 in the rural town of Kosse, Texas (pop. 500) in southern Limestone County. His father, Charles Onward "C.O." Robertson was born in Alabama in 1867; his mother Martha Adeline "Mattie" Price Robertson, was born in Blue Ridge in Falls County in 1872.

Rupert was known as a "city boy" in Kosse, where his family owned a general store, but he spent much time on his grandfather's Price's farm in Falls County, where "all activity revolved around the fields and seasons."

Even in the early 20th century, rural Texas remained closer to the rhythms of the 19th century. "His transport was shoe-leather and horse-and-buggy," his son writes. "His water came from a well. His sanitation was the outhouse. His entertainment was outdoors with family and friends."

Socially, this was the "segregated South," with scant interaction between the races, other than the employer-worker relationships, Jack reminds readers.

Rupert was not the only Kosse native to make it big in sports. David E. "Kosse" Johnson Jr. starred as a halfback on the Rice Institute team during the 1950s and was drafted by the Green Bay Packers.

Another nearby exposure to big-time sports: Pro baseball teams — such as White Sox, Cardinals, Reds, Athletics and Giants — held spring training camps in nearby Marlin, which attracted flocks of tourists because its mineral water that promised reputed healing properties.

Rupert attended Marlin High School from 1912 to 1914. He lived in a boarding house operated by his Aunt Clara Belle Price. Even today, one can walk by blocks and blocks of sizable Victorian and farmhouse-style homes in Marlin.

Since his father disapproved of football, Rupert ran track. State high school track meets were held at UT's Clark Field beginning in 1905. The big four regional teams were Belton, San Antonio, Austin and Dallas. According to University of Texas Interscholastic League records, Marlin competed strongly from 1910 to 1915, and the school earned the top spot in 1914. As usual, Rupert won individual and team medals. (Jack's documents on these events are startlingly detailed.)

When Rupert entered UT in 1914, Austin was home to about 30,000 people, and 2,300 of those were members of the university's student body. His freshman class, for which he served as secretary-treasurer, counted 674 members.

Rupert said he wanted to study business in order to take over the family general store in Kosse. Jack always imagined that his father was recruited for his track skills, but he also turns up evidence of family and friends who had attended UT, and would have supported Rupert collegiate aspiration. He belonged to that generation of Texans whose families had survived pioneer life in the country and saw brighter horizons for their children in the cities and through higher education.

Rupert joined an athletic fraternity, Sigma Delta Psi, as well as Kappa Alpha, which includes among its brothers athletes who were Rupert's friends. Sports were already big on campus and getting bigger. Folks like Billy Disch, L. Theo Bellmont and Clyde Littlefield led what was becoming a dominant college power in football, basketball, track, tennis, gymnastics, wrestling and soccer — Rupert played wing on the soccer team. In track, he did well in high hurdles, mile relay and other events.

Life in the military and its aftermath

UT sports hollowed out, however, once the U.S. entered World War I on April 6, 1917. Athletes were among the first to enlist and the campus opened military training centers, which were later badly stricken by the flu epidemic in 1918-1919.

Rupert enlisted in the Army on Aug. 5, 1917 in Houston. Much of what he wrote about his first months is fairly anodyne but still illuminating about Austin and San Antonio, where he trained at Camp Travis, during the war. (For instance, Rupert did not pause his habit of dating campus beauties.) After basic training, he was assigned to Fort Omaha, Nebraska, on March, 26 1918 to enter the balloon school. He qualified to be a spherical balloon pilot.

Rupert's family expressed concern whenever the press reported balloon any accidents and explosions, but young man made it through two years in the corps unscathed. He skipped the flu, too, at a time when the military was among the hardest hit sectors in the U.S. by the pandemic. Aug. 30, 1918, Rupert was commissioned as a second lieutenant in the Air Service. After a series of service flights, he was honorably discharged on Aug. 11, 1919 with bronze victory button.

The rest of Rupert's young adult life was spent working in real estate, insurance and various other Kosse businesses, as well as farming citrus fruit and working for firms in the Rio Grande Valley, Corpus Christi and California. In the Valley, he met and married widow Lois Lucille Rose Bartlett; they produced Sara Ellen Robertson Moore and Jack Robertson.

Rupert suffered from various medical conditions, including diabetes and depression, some of them traced to his military service. Lois taught school and the family eventually moved to Marlin, where Jack grew up. A good deal of the remaining personal history consists of Jack's childhood memories of his family while growing up there. (We'd need another column or two to do that part justice.)

Rupert died Jan. 10, 1968 at age 72.

Michael Barnes writes about the people, places, culture and history of Austin and Texas. He can be reached at [email protected]. Sign up for the free weekly digital newsletter, Think, Texas, at statesman.com/newsletters, or at the newsletter page of your local USA Today Network paper.

Recap of a record global run

Wings for life world run 2024.

More than a quarter of a million people around the world joined to find a cure for spinal cord injury in Wings for Life World Run 2024. Experience the joy of the largest running event in the world.

European Works

Memories were made as more than a quarter of a million people ran in the global race for those who can’t run.

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Joseph Epstein, conservative provocateur, tells his life story in full

In two new books, the longtime essayist and culture warrior shows off his wry observations about himself and the world

Humorous, common-sensical, temperamentally conservative, Joseph Epstein may be the best familiar — that is casual, personal — essayist of the last half-century. Not, as he might point out, that there’s a lot of competition. Though occasionally a scourge of modern society’s errancies, Epstein sees himself as essentially a serious reader and “a hedonist of the intellect.” His writing is playful and bookish, the reflections of a wry observer alternately amused and appalled by the world’s never-ending carnival.

Now 87, Epstein has just published his autobiography, “ Never Say You’ve Had a Lucky Life: Especially if You’ve Had a Lucky Life ,” in tandem with “ Familiarity Breeds Content: New and Selected Essays .” This pair of books brings the Epstein oeuvre up to around 30 volumes of sophisticated literary entertainment. While there are some short-story collections (“The Goldin Boys,” “Fabulous Small Jews”), all the other books focus on writers, observations on American life, and topics as various as ambition, envy, snobbery, friendship, charm and gossip. For the record, let me add that I own 14 volumes of Epstein’s views and reviews and would like to own them all.

Little wonder, then, that Epstein’s idea of a good time is an afternoon spent hunched over Herodotus’s “Histories,” Marguerite Yourcenar’s “Memoirs of Hadrian” or almost anything by Henry James, with an occasional break to enjoy the latest issue of one of the magazines he subscribes to. In his younger days, there were as many as 25, and most of them probably featured Epstein’s literary journalism at one time or another. In the case of Commentary, he has been contributing pieces for more than 60 years.

As Epstein tells it, no one would have predicted this sort of intellectual life for a kid from Chicago whose main interests while growing up were sports, hanging out, smoking Lucky Strikes and sex. A lackadaisical C student, Myron Joseph Epstein placed 169th in a high school graduating class of 213. Still, he did go on to college — the University of Illinois at Urbana-Champaign — because that’s what was expected of a son from an upper-middle-class Jewish family. But Urbana-Champaign wasn’t a good fit for a jokester and slacker: As he points out, the president of his college fraternity “had all the playfulness of a member of the president’s Council of Economic Advisers.” No matter. Caught peddling stolen copies of an upcoming accounting exam for $5 a pop, Epstein was summarily expelled.

Fortunately, our lad had already applied for a transfer to the University of Chicago, to which he was admitted the next fall. Given his record, this shows a surprising laxity of standards by that distinguished institution, but for Epstein the move was life-changing. In short order, he underwent a spiritual conversion from good ol’ boy to European intellectual in the making. In the years to come, he would count the novelist Saul Bellow and the sociologist Edward Shils among his close friends, edit the American Scholar, and teach at Northwestern University. His students, he recalls, were “good at school, a skill without any necessary carry-over, like being good at pole-vaulting or playing the harmonica.”

Note the edge to that remark. While “Never Say You’ve Had a Lucky Life” is nostalgia-laden, there’s a hard nut at its center. Epstein feels utter contempt for our nation’s “radical change from a traditionally moral culture to a therapeutic one.” As he explains: “Our parents’ culture and that which came long before them was about the formation of character; the therapeutic culture was about achieving happiness. The former was about courage and honor, the latter about self-esteem and freedom from stress.” This view of America’s current ethos may come across as curmudgeonly and reductionist, but many readers — whatever their political and cultural leanings — would agree with it. Still, such comments have sometimes made their author the focus of nearly histrionic vilification.

Throughout his autobiography, this lifelong Chicagoan seems able to remember the full names of everyone he’s ever met, which suggests Epstein started keeping a journal at an early age. He forthrightly despises several older writers rather similar to himself, calling Clifton Fadiman, author of “The Lifetime Reading Plan,” pretentious, then quite cruelly comparing Mortimer J. Adler, general editor of the “Great Books of the Western World” series, with Sir William Haley, one of those deft, widely read English journalists who make all Americans feel provincial. To Epstein, “no two men were more unalike; Sir William, modest, suave, intellectually sophisticated; Mortimer vain, coarse, intellectually crude.” In effect, Fadiman and Adler are both presented as cultural snake-oil salesmen. Of course, both authors were popularizers and adept at marketing their work, but helping to enrich the intellectual lives of ordinary people doesn’t strike me as an ignoble purpose.

In his own work, Epstein regularly employs humor, bits of slang or wordplay, and brief anecdotes to keep his readers smiling. For instance, in a chapter about an editorial stint at the Encyclopaedia Britannica, Epstein relates this story about a colleague named Martin Self:

“During those days, when anti-Vietnam War protests were rife, a young woman in the office wearing a protester’s black armband, asked Martin if he were going to that afternoon’s protest march. ‘No, Naomi,’ he said, ‘afternoons such as this I generally spend at the graveside of George Santayana.’”

Learned wit, no doubt, but everything — syntax, diction, the choice of the philosopher Santayana for reverence — is just perfect.

But Epstein can be earthier, too. Another colleague “was a skirt-chaser extraordinaire," a man "you would not feel safe leaving alone with your great-grandmother.” And of himself, he declares: “I don’t for a moment wish to give the impression that I live unrelievedly on the highbrow level of culture. I live there with a great deal of relief.”

In his many essays, including the sampling in “Familiarity Breeds Content,” Epstein is also markedly “quotacious,” often citing passages from his wide reading to add authority to an argument or simply to share his pleasure in a well-turned observation. Oddly enough, such borrowed finery is largely absent from “Never Say You’ve Had a Happy Life.” One partial exception might be the unpronounceable adjective “immitigable,” which appears all too often. It means unable to be mitigated or softened, and Epstein almost certainly stole it from his friend Shils, who was fond of the word.

Despite his autobiography’s jaunty title, Epstein has seen his share of trouble. As a young man working for an anti-poverty program in Little Rock, he married a waitress after she became pregnant with his child. When they separated a decade later, he found himself with four sons to care for — two from her previous marriage, two from theirs. Burt, the youngest, lost an eye in an accident while a toddler, couldn’t keep a job, fathered a child out of wedlock and eventually died of an opioid overdose at 28. Initially hesitant, Epstein came to adore Burt’s daughter, Annabelle, as did his second wife, Barbara, whom he married when they were both just past 40.

Some pages of “Never Say You’ve Had a Lucky Life” will be familiar to inveterate readers of Epstein’s literary journalism, all of which carries a strong first-person vibe. Not surprisingly, however, the recycled anecdotage feels less sharp or witty the second time around. But overall, this look back over a long life is consistently entertaining, certainly more page-turner than page-stopper. To enjoy Epstein at his very best, though, you should seek out his earlier essay collections such as “The Middle of My Tether,” “Partial Payments” and “A Line Out for a Walk.” Whether he writes about napping or name-dropping or a neglected writer such as Somerset Maugham, his real subject is always, at heart, the wonder and strangeness of human nature.

Never Say You’ve Had a Lucky Life

Especially if You’ve Had a Lucky Life

By Joseph Epstein

Free Press. 304 pp. $29.99

Familiarity Breeds Content

New and Selected Essays

Simon & Schuster. 464 pp. $20.99

We are a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for us to earn fees by linking to Amazon.com and affiliated sites.

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2024 Preakness Stakes post positions, odds: Race favorite Muth ruled out with fever

Mystik dan looks to claim the second leg of horse racing's triple crown..

The 2024 Preakness Stakes is this Saturday and will see Kentucky Derby winner Mystik Dan go for the second leg of the Triple Crown at Pimlico Race Course in Baltimore, Maryland.

Mystik Dan's path to winning the Preakness opened on Wednesday as early favorite Muth was ruled out due to a spiking fever . Trainer Bob Baffert said the horse's temperature reached 103 degrees Fahrenheit and there was no other option but to remove him from the race.

“We are sick about this. The horse had been doing really well,” Baffert said via the Associated Press . “But we have to do what’s right by the horse.”

Muth had opened as the 8-5 favorite at the post-position draw Monday for the 1 3/16-mile dirt track race. Mystik Dan, who won the Kentucky Derby by a photo finish , was second at 5-2.

2024 Preakness Stakes post positions and odds

1. Mugatu — 20-1 2. Uncle Heavy — 20-1 3. Catching Freedom — 6-1 4. Mystik Dan — 5/2 5. Seize the Grey — 15-1 6. Just Steel — 15-1 7. Tuscan Gold — 8-1 8. Imagination — 6-1

The official #Preakness149 Post Position Draw! Who's your pick? pic.twitter.com/CpqcfgDXrY — Preakness Stakes (@PreaknessStakes) May 13, 2024

Post position success since 1909 ( via Twin Spires )

1. 116 starts, 12 wins (Mugatu) 2. 116 starts, 12 wins (Uncle Heavy) 3. 116 starts, 12 wins (Catching Freedom) 4. 116 starts 14 wins (Mystik Dan) 5. 114 starts, 13 wins (Seize the Grey) 6. 113 starts, 17 wins (Just Steel) 7. 104 starts, 14 wins (Tuscan Gold) 8. 92 starts, 10 wins (Imagination)

Post positions 1, 4, 5, 6, and 7 have won three times since 2000, while position 8 has won twice and positions 2 and 3 each have one victory.

Last year's winner, National Treasure , had post position 1.

There was some question about whether Mystik Dan would compete in the Preakness following his win at Churchill Downs. Trainer Kenny McPeek was concerned about the short turnaround between races, but after speaking with the horse's owners the decision was made to enter him into the race.

A horse has not won the Triple Crown since Justify in 2018, the 13th in the sport's history. Should Mystik Dan win the Preakness on Saturday, he will get three weeks off before attempting history at the Belmont Stakes, which will take place at Saratoga Race Course in upstate New York due to reconstruction at Belmont Park, the traditional home for the race.

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