It’s a Catholic idea, actually—that the material world is redeemed; that time is continuous; that one can somehow be redeemed by the faith of an earl… - Richard Rodriguez

I would meet screenwriters in L.A. who would write these very complicated sitcoms like Cheers and who'd have the most extraordinary sense of plot of anybody I've ever met. I saw the insides of lots of great houses. And I met people who you and I would regard as famous, and then realized some very interesting things about them, like how lonely they are. It was those years I was least a minority. In a sense, I owned the world. I owned it because I had certain charms that allowed me to insinuate myself into the world. Intellectually, it was very satisfying to be at the edge of this world. But when it became clear to me that I wanted to write this book, I had to divorce myself from that world and move to San Francisco.

In a region of mind without coed irony, where women are draped like Ash Wednesday statues (as too hot to handle) and stoned to death on an accusation of adultery (as too insignificant to cry over), men, among themselves, have achieved an elegant ease of confraternity and sentimentality.

There is something called bilingual education—a scheme proposed in the late 1960s by Hispanic-American social activists, later endorsed by a congressional vote. It is a program that seeks to permit non-English-speaking children, many from lower-class homes, to use their family language as the language of school. (Such is the goal its supporters announce.) I hear them and am forced to say no: It is not possible for a child—any child—ever to use his family’s language in school. Not to understand this is to misunderstand the public uses of schooling and to trivialize the nature of intimate life—a family’s ‘language.’