All historians generalize from particulars. And often, if you look at a historian's footnotes, the number of examples of specific cases is very, very small.

My father, if anything, first and last, was a man of words. He loved stories; he didn't live for stories, exactly, but I think he lived through stories. I think, like many writers, he loved stories about things he had experienced as much as, if not more than, he loved the experiences themselves.

I would like to do a series about sequencing the human genome, and also analyze more human diversity among other ethnic groups - a 'Faces of America 2.'

In America one drop of black ancestry makes you black. In Brazil, it's almost as if one drop of white ancestry makes you white.

You have a diasporic black world, and the only way to put it back together again is symbolic. It's like Humpty Dumpty. Whoever could edit the 'Encyclopedia Africana' would provide symbolic order to the fragments created over the past 500 years. That is a major contribution.

It's not white versus black any more, it's haves versus have-nots. Unless the black middle-classes unite to promote the interests of the black underclass, tension between them is inevitable. What we, the black middle class have to do, is think of a strategy to avert that.

I use African-American, because I teach African Studies as well as African-American Studies, so it's easy, neat and convenient. But sometimes, when you're in a barber shop, somebody'll say, "Did you see what that Negro did?" A lot of people slip in and out of different terms effortlessly, and I don't think the thought police should be on patrol.