Women authors from the United States

11042 quotes found

"Many contemporary women writers and artists have attempted to work with new images drawn from an explicitly feminist consciousness or from a female sensibility pulled from the experiences of daily life and made explicit in the context of the women's liberation movement. The struggle to do this requires both the break-up of the interior colonization and the actualization of a women-centered reality. Erica Jong described this process in her own work as she came of age as a writer in the 1970s: "I spent my whole bookish life identifying with writers and nearly all the writers who mattered were men. Even though there were women writers and even though I read them and loved them, they did not seem to matter. If they were good, they were good in spite of being women. If they were bad, it was because they were women. I had, in short, internalized all the dominant cultural stereotypes, and the result was that I could scarcely even imagine a woman as an author." Once Jong could name the problem, however, and see herself as a writer, the content of her work changed: "I stopped writing about ruins and nightingales. I was able to make poetry out of the everyday activities of my life: peeling onions, a trip to the gynecologist, a student demonstration, my own midnight terrors and dreams-all things I would have previously dismissed as trivial.""

- Erica Jong

0 likesNovelists from New York City20th-century poets from the United StatesWomen authors from the United StatesEducators from the United StatesLGBT rights activists
"Ron Paul: We are escalating our sharp rhetoric toward Iran, We're deploying additonal carrier group and Patriot missiles to the region. And, although Iran has approached the United States to establish serious dialog two times since 9/11, they have been rebuffed both times... Condelezza Rice: ...When we have a carrier strike group into the gulf, or provide PAC-3, which is a defensive system, it's simply to demonstrate that the United States remains determined to defend its interests in the gulf, and the interests of its allies. And that, congressman, is a position that has been held by American presidents going back for nearly 60 years. I would just note that these are discrete responses to Iranian activities that are really deeply concerning, not just for us, but for the rest of the world as well. Now as to Tehran, and whether we can talk to them. I offered in May to reverse 27 years of American policy, and to meet my counterpart any place, any time, to talk about any set of issues that Iran wishes to talk about, if they would just do one thing. And that is, adhere to the demand that the international community is making, that they stop enrichment and reprocessing, so that we that while we're talking, they're not improving their capability to get a nuclear weapon. So I think, congressman, the question isn't why won't we talk to Tehran, the question is why won't they talk to us."

- Condoleezza Rice

0 likesUnited States Secretaries of StateDiplomats of the United StatesWomen academics from the United StatesMemoirists from the United StatesWomen authors from the United States
"Condoleezza Rice: I think that these historical circumstances require a very detailed and sober look from historians and what we've encouraged the Turks and the Armenians to do is to have joint historical commissions that can look at this, to have efforts to examine their past and, in examining their past, to get over their past. Adam Schiff: ...you come out of academia... is there any reputable historian you're aware of that takes issue with the fact that the murder of 1.5 million Armenians constituted genocide? Condoleezza Rice: Congressman, I come out of academia, but I'm secretary of state now and I think that the best way to have this proceed is for the United States not to be in the position of making this judgment, but rather for the Turks and the Armenians to come to their own terms about this. Adam Schiff: ...Why is it only this genocide? Is it because Turkey is a strong ally? Is that an ethical and moral reason to ignore the murder of 1.5 million people? Why is it we don't say, "Let's relegate the Holocaust to historians" or "relegate the Cambodian genocide or Rwandan genocide ?" Why is it only this genocide that we should let the Turks acknowledge or not acknowledge? Condoleezza Rice: Congressman, we have recognized and the president recognizes every year in a resolution that he himself issues the historical circumstances and the tragedy that befell the Armenian people at that time... Adam Schiff: ...You recognize more than anyone, as a diplomat, the power of words. And I'm sure you supported the recognition of genocide in Darfur, not calling it tragedy, not calling it atrocity, not calling it anything else, but the power and significance of calling it genocide. Why is that less important in the case of the Armenian genocide? Condoleezza Rice: Congressman, the power here is in helping these people to move forward... And, yes, Turkey is a good ally and that is important. But more important is that like many historical tragedies, like many historical circumstances of this kind, people need to come to terms with it and they need to move on. Adam Schiff: ...Iran hosts conferences of historians on the Holocaust. I don't think we want to get in the business of encouraging conferences of historians on the undeniable facts of the Armenian genocide."

- Condoleezza Rice

0 likesUnited States Secretaries of StateDiplomats of the United StatesWomen academics from the United StatesMemoirists from the United StatesWomen authors from the United States
"In 1981, when Ronnie and I moved to Washington, I never dreamed that our eight years there would be a time of so much emotion. But life in the White House is magnified: The highs were higher than I expected, and the lows were much lower. While I loved being first lady, my eight years with that title were the most difficult years of my life. Both of my parents died while Ronnie was president, and my husband and I were both operated on for cancer. Before we had even settled in, Ronnie was shot and almost killed. Then there was the pressure of living under the intense scrutiny of the media, and the frustration of frequently being misunderstood. Everything I did or said seemed to generate controversy, and it often seemed that you couldn't open a newspaper without seeing a story about me — my husband and me, my children and me, Donald Regan and me, and so on. I don't think I was as bad, or as extreme in my power or my weakness, as I was depicted — especially during the first year, when people thought I was overly concerned with trivialities, and the final year, when some of the same people were convinced I was running the show. In many ways, I think I served as a lightning rod; and in any case, I came to realize that while Ronald Reagan was an extremely popular president, some people didn't like his wife very much. Something about me, or the image people had of me, just seemed to rub them the wrong way."

- Nancy Reagan

0 likesActresses from New York CityAutobiographers from the United StatesUnited States First ladiesWomen authors from the United StatesPresidential Medal of Freedom recipients
"Nancy Reagan became first lady during the height of the feminist movement, and women who were battling for their rights in a male-dominated world saw her as an anachronism. Reagan said her life began when she met her husband. The adoring look she focused on her Ronnie when they were in public became known as "the gaze," adding to the caricature of her as a rich Hollywood socialite who did not understand the concerns of a generation of women coming into their own as professionals and seeking equality. What her detractors failed to understand (and I was among them) was the substantive role she played behind the scenes at the White House in keeping her husband's presidency on track. She took the long view in looking after his legacy, intervening through favored surrogates to keep conservative ideologues from driving the agenda. Her insistence that no president could be considered great without reaching out to Soviet leaders trumped resistance from the right wing of the GOP. She was fiercely protective of her husband's image, less so of her own, and she paid the price. When some of her interventions became known, particularly in the personnel department, she was cast as Lady Macbeth —even though the firings she engineered won praise. ... Years later, with the benefit of hindsight and after watching Hillary Clinton's failed effort to achieve health-care reform, I came to believe Nancy Reagan deserved a fairer assessment. I wrote an op-ed piece that appeared in The Washington Post on Jan. 8, 1995, with the headline "Nancy with the centrist face: Derided as an elitist, Mrs. Reagan's impact was unequaled." I made the point that unlike Clinton, who took an office in the West Wing and was upfront about wanting to be a player, Reagan operated undercover, usually through a surrogate, and that she was a force for good. She rarely left fingerprints, but she got the job done, and her job was to play up her husband's strengths and cover for his weaknesses. She did both very well. The piece concluded with this line: "She is without doubt an effective First Lady, and she may yet win our hearts." Soon after I received a handwritten note from Mrs. Reagan saying, "I don't really know how to say this but when something very nice comes from an unexpected source, it's really appreciated — and if you see me in a different light now, I'm happy. I can only hope one day 'to win the heart.' " Later that same year, she cooperated with a Newsweek cover about her reconciliation with daughter Patti Davis, and how the president's Alzheimer's disease had brought the family together after literally decades of turmoil. Another handwritten note arrived shortly after with the lighthearted comment, "We've got to stop meeting like this!" After sharing her thoughts and emotions on her family's difficult times, Reagan said, "Hopefully I'm close to 'winning the heart.' " In looking back at these notes, I realize how much it meant to her to gain a measure of affection after being treated so harshly in the public eye."

- Nancy Reagan

0 likesActresses from New York CityAutobiographers from the United StatesUnited States First ladiesWomen authors from the United StatesPresidential Medal of Freedom recipients
"Maybe we could fight the war a little harder and not keep responding to Amnesty International... I don't think we even need more troops. I think we need to be less worried about civilian casualties. I mean, are the terrorists—are Islamic terrorists a more frightening enemy than the Nazis war machine? I don't think so. Fanatics can be stopped. Japanese kamikaze bombers—you can stop them by bombing their society. We killed more people in two nights over Hamburg than we have in the entire course of the Iraq war. … You can destroy the fighting spirit of fanatics. We've done it before. We know how to do it. And it's not by fighting a clean little hygienic war. … That was not a clean, hygienic war, World War Two. We killed a lot of civilians, and we crushed the Nazi war machine. And the idea that Nazism, which was tied to a civilized culture, was less of a threat than the Koran, tied to a Stone Age culture, I think is preposterous! If we want to win this war, we absolutely could. And I think we've been too nice so far. … We have liberals in this country screaming bloody murder about how we treat terrorists captured who are at Guantanamo, whether Khalid Sheikh Mohammed is being water-boarded... If this is a country that is worried about that—and I don't think it is—then we may as well give up right now. … Democracies don't like to go to war, so we're going to have to wrap it up quickly and destroy the fighting spirit of the fanatics."

- Ann Coulter

0 likesWomen authors from the United StatesActivists from New York CityAnti-feministsAnti-communists from the United StatesCritics of Islam
"Why can't she say extremist Muslims rather than just Muslims? "If that'll make you happy. They slaughtered 3,000 people and I'm making unfair generalisations. I think we're even." Well, no, I don't think we're even, I begin to reply — and at this point I see a side of Ann Coulter that goes beyond the ludicrous opinions. I see someone who is not afraid to twist, distort, bully and lie in order to "win" her argument. Before I can elaborate or finish my sentence, she's off again. "Oh no, you're right, a generalisation is so much worse than slaughtering 3,000 people." I'm not saying that, I say. "I can't go beyond that, an ethnic generalisation is worse than slaughter. That is the essence of liberalism, you really do believe that. You get a glass of wine in you and you spit it out. You heard it. Making an un-PC generalisation is worse than the attack of 9/11." I'm not saying that, I repeat. "Yes, you are, you just said it." Of course I don't think that, I start, before I'm cut off again. "Liar!" The irony is that she claims to be above this kind of steamrolling. "The country is trapped in a political discourse that resembles professional wrestling," she has written. "Liberals are calling names while conservatives are trying to make arguments." But her view of what constitutes an argument seems to be a distinctly one-sided affair. I try again: "Do you think I have any point at all about..." I begin, but she interrupts again. "No!" She doesn't even know what my point was."

- Ann Coulter

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"Certain individuals continue to perpetuate negative stereotypes about Republicans. Especially Republican women. Who do I feel is the biggest culprit? Ann Coulter. I straight up don’t understand this woman or her popularity. I find her offensive, radical, insulting, and confusing all at the same time. But no matter how much you or I disagree with her, the cult that follows Coulter cannot be denied. She is a New York Times best-selling author and one of the most notable female members of the Republican Party. She was one of the headliners at the recent CPAC conference (but when your competition is a teenager who has a dream about the Republican Party and Stephen Baldwin, it’s not really saying that much). Coulter could be the poster woman for the most extreme side of the Republican Party. And in some ways I could be the poster woman for the opposite. I consider myself a progressive Republican, but here is what I don’t get about Coulter: Is she for real or not? Are some of her statements just gimmicks to gain publicity for her books or does she actually believe the things she says? Does she really believe all Jewish people should be “perfected” and become Christians? And what was she thinking when she said Hillary Clinton was more conservative than my father during the last election? If you truly have the GOP’s best interests at heart, how can you possibly justify telling an audience of millions that a Democrat would be a better leader than the Republican presidential candidate? (I asked Ann for comment on this column, including many of the above questions, but she did not answer my request.)"

- Ann Coulter

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"My goal as a journalist is to break the sound barrier, to expand the debate, to cut through the static and bring forth voices that are shut out. It is the responsibility of journalists to go where the silence is, to seek out news and people who are ignored, to accurately and clearly report on the issues-issues that the corporate, for-profit media often distort, if they cover them at all. What is typically presented as news analysis is, for the most part, a small circle of pundits who know so little about so much, explaining the world to us and getting it so wrong. While they may appear to differ, they are quibbling over how quickly the bombs should be dropped, not asking whether they should be dropped at all. Unfortunately, as a result, people are increasingly turning away from the news at a time when news media should be providing a forum for discussion-a forum that is honest and open, that weighs all the options, and that includes those deeply affected by U.S. policy around the globe. I am not talking about a fringe minority or the silent majority, but a silenced majority, silenced by the corporate media. The media's job is to be the exception to the rulers, to hold those in power accountable, to challenge, and to ask the hard questions-to be the public watchdog. The media also need to find stories of hope, to tell stories that resonate with people's lives in the real world (not the reel world). ()"

- Amy Goodman

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"Chadwick Boseman, the world-renowned actor known best for his groundbreaking role in the 2018 blockbuster hit Black Panther died on Friday at the age of 43 after a private four-year battle with colon cancer. News of his passing shocked the public and sparked a wave of tributes to the man who played Jackie Robinson, the first black athlete to play Major League Baseball; Thurgood Marshall, the first black justice on the U.S. Supreme Court; and of course superhero King T’Challa, all while being treated for cancer....The final tweet from the account of Black Panther star Chadwick Boseman has become the most-liked post in Twitter history. The social media company’s official feed announced the news. The original message – posted on Saturday... currently has more than 7m “likes”. (The previous most-liked tweet was by Barack Obama, with 4.3m.) The post said that his most famous roles were “filmed during and between countless surgeries and chemotherapy”. It added: “The family thanks you for your love and prayers, and asks that you continue to respect their privacy during this difficult time....” LA Lakers star Lebron James paid tribute to Chadwick Boseman before the Lakers playoff game against the Portland Trailblazers by taking a knee during the National Anthem and crossing his arms across his chest to give the Wakanda Forever salute."

- Amy Goodman

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"Israel is the largest recipient of U.S. military aid, receiving some $3.8 billion a year. In recent weeks, the Biden administration approved the sale of $735 million in precision-guided weapons to Israel. But House Foreign Affairs Committee Chair Gregory Meeks is expected to ask for the sale to be delayed to give lawmakers more time to review it. Israel has relied heavily on U.S.-made weapons during its assault. Israel reportedly used a GBU-31 bomb made by Lockheed Martin to bring down a high-rise building on Saturday which housed the offices of many media outlets, including the Associated Press and Al Jazeera. Israel is also facing increasing criticism for targeting doctors and health clinics. On Monday, an Israeli strike damaged the only COVID-19 laboratory in Gaza. On Sunday, a massive Israeli airstrike killed Dr. Ayman Abu al-Ouf, who headed the coronavirus response at Shifa Hospital, Gaza’s largest hospital. He and two of his teenage children died in an Israeli bombing of the residential area of Gaza City that killed a total of 30 people. Another prominent doctor from Shifa Hospital, Mooein Ahmad al-Aloul, one of the only neurologists in Gaza, was killed in an airstrike on his home. Israel has also bombed many of the roads leading to Shifa Hospital, making it harder for ambulances to bring patients. According to the World Health Organization, Israeli strikes and shelling have damaged at least 18 hospitals and clinics."

- Amy Goodman

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"I was perversely delighted to see the Catholic Church and the Vatican go after nuns because I think they made a major error. People are quite clear in viewing nuns as the servants and the teachers and the supporters of the poor. You contrast that with the fact that the Vatican did virtually nothing about long-known pedophiles, and it’s just too much. Their stance on abortion is also quite dishonest historically, because as the Jesuits (who always seem to be more honest historians of the Catholic Church) point out, the Church approved of and even regulated abortion well into the mid-1800s. The whole question of ensoulment was determined by the date of baptism. But after the Napoleonic Wars there weren’t enough soldiers anymore and the French were quite sophisticated about contraception. So Napoleon III prevailed on Pope Pius IX to declare abortion a mortal sin, in return for which Pope Pius IX got all the teaching positions in the French schools and support for the doctrine of papal infallibility. … My favorite line belongs to an old Irish woman taxi driver in Boston. Flo Kennedy and I were in the backseat talking about Flo’s book, Abortion Rap (1971), and the driver turned around and said, “Honey, if men could get pregnant, abortion would be a sacrament.” I wish I’d gotten her name so we could attribute it to her."

- Gloria Steinem

0 likesWomen's rights activistsWomen activists from the United StatesColumnists from the United StatesWomen authors from the United StatesHumanists
"I think most social justice movements take the words that are used against them and make them good words. That’s partly how “black” came back into usage. Before we said “colored person,” or “Negro.” Then came “Black Power,” “Black Pride,” and “Black Is Beautiful” to make it a good word. "Witch" was another word I remember reclaiming in the 1970s. There was a group called Women’s International Terrorist Conspiracy from Hell (WITCH). They all went down to Wall Street and hexed it. And Wall Street fell five points the next day; it was quite amazing! “Queer” and “gay” are other examples. … I think we all have the power to name ourselves. I try to call people what it is they wish to be called. But we can take the sting out of epithets and bad words by using them. Actually, I had done that earlier with “slut” because when I went back to Toledo, Ohio, which is where I was in high school and junior high school, I was on a radio show with a bunch of women. A man called up and called me “a slut from East Toledo,” which is doubly insulting because East Toledo is the wrong side of town. I thought, when I’d lived here I would have been devastated by this. But by this time I thought, you know, that’s a pretty good thing to be. I’m putting it on my tombstone: "Here lies the slut from East Toledo.""

- Gloria Steinem

0 likesWomen's rights activistsWomen activists from the United StatesColumnists from the United StatesWomen authors from the United StatesHumanists
"Heroes have filled the zodiac of beneficent labors, and then given up their mortal part to the fire without a murmur. Sages and lawgivers have bent their whole nature to the search for truth, and thought themselves happy if they could buy, with the sacrifice of all temporal ease and pleasure, one seed for the future Eden. Poets and priests have strung the lyre with heart-strings, poured out their best blood upon the altar which, reare'd anew from age to age, shall at last sustain the flame which rises to highest heaven. What shall we say of those who, if not so directly, or so consciously, in connection with the central truth, yet, led and fashioned by a divine instinct, serve no less to develop and interpret the open secret of love passing into life, the divine energy creating for the purpose of happiness; — of the artist, whose hand, drawn by a preexistent harmony to a certain medium, moulds it to expressions of life more highly and completely organized than are seen elsewhere, and, by carrying out the intention of nature, reveals her meaning to those who are not yet sufficiently matured to divine it; of the philosopher, who listens steadily for causes, and, from those obvious, infers those yet unknown; of the historian, who, in faith that all events must have their reason and their aim, records them, and lays up archives from which the youth of prophets may be fed. The man of science dissects the statement, verifies the facts, and demonstrates connection even where he cannot its purpose·"

- Margaret Fuller

0 likesEssayists from the United StatesTranslators from the United StatesWomen authors from the United StatesEditors from the United StatesCritics from the United States
"We returned to the city very slowly, of necessity, for the troops nearly filled the road. My dear minister was in the carriage with me, as were several other friends. To beguile the rather tedious drive, we sang from time to time snatches of the army songs so popular at that time, concluding, I think, with John Brown's body lies a-mouldering in the ground; His soul is marching on. The soldiers seemed to like this, and answered back, "Good for you!" Mr. Clarke said, "Mrs. Howe, why do you not write some good words for that stirring tune?" I replied that I had often wished to do this, but had not as yet found in my mind any leading toward it. I went to bed that night as usual, and slept, according to my wont, quite soundly. I awoke in the gray of the morning twilight; and as I lay waiting for the dawn, the long lines of the desired poem began to twine themselves in my mind. Having thought out all the stanzas, I said to myself, "I must get up and write these verses down, lest I fall asleep again and forget them." So, with a sudden effort, I sprang out of bed, and found in the dimness an old stump of a pen which I remembered to have used the day before. I scrawled the verses almost without looking at the paper. I had learned to do this when, on previous occasions, attacks of versification had visited me in the night, and I feared to have recourse to a light lest I should wake the baby, who slept near me. I was always obliged to decipher my scrawl before another night should intervene, as it was only legible while the matter was fresh in my mind. At this time, having completed the writing, I returned to bed and fell asleep, saying to myself, "I like this better than most things that I have written.""

- Julia Ward Howe

0 likesWomen authors from the United StatesSongwriters from the United StatesUnitarians from the United StatesActivists from New York CityWomen's rights activists
"To me has been granted a somewhat unusual experience of life. Ninety full years have been measured off to me, their lessons and opportunities unabridged by wasting disease or gnawing poverty. I have enjoyed general good health, comfortable circumstances, excellent company, and the incitements to personal effort which civilized society offers to its members. For this life and its gifts I am, I hope, devoutly thankful. I came into this world a hopeless and ignorant bit of humanity. I have found in it many helps toward the attainment of my full human stature, material, mental, moral. In this slow process of attainment many features have proved transient. Visions have come and gone. Seasons have bloomed and closed, passions have flamed and faded. Something has never left me. My relation to it has suffered many changes, but it still remains, the foundation of my life, light in darkness, consolation in ill fortune, guide in uncertainty. In the nature of things, I must soon lose sight of this sense of constant metamorphosis whose limits bound our human life. How about this unchanging element? Will it die when I shall be laid in earth? The visible world has no answer to this question. For it, dead is dead, and gone is gone. But a deep spring of life within me says: "Look beyond. Thy days numbered hitherto register a divine promise. Thy mortal dissolution leaves this promise unfulfilled, but not abrogated. Thou mayst hope that all that made thy life divine will live for thine immortal part." I have quoted Theodore Parker's great word, and have made no attempt, so far, to bring into view considerations which may set before us the fundamental distinction between what in human experience passes and what abides."

- Julia Ward Howe

0 likesWomen authors from the United StatesSongwriters from the United StatesUnitarians from the United StatesActivists from New York CityWomen's rights activists
"Life passes, but the conditions of life do not. Air, food, water, the moral sense, the mathematical problem and its solution. These things wait upon one generation much as they did upon its predecessor. What, too, is this wonderful residuum which refuses to disappear when the very features of time seem to succumb to the law of change, and we recognize our world no more ? Whence comes this system in which man walks as in an artificial frame, every weight and lever of which must correspond with the outlines of an eternal pattern? Our spiritual life appears to include three terms in one. They are ever with us, this Past which does not pass, this Future which never arrives. They are part and parcel of this conscious existence which we call Present. While Past and Future have each their seasons of predominance, both are contained in the moment which is gone while we say, "It is here." So the Eternal is with us, whether we will or not, and the idea of God is inseparable from the persuasion of immortality; the Being which, perfect in itself, can neither grow nor decline, nor indeed undergo any change whatever. The great Static of the universe, the rationale of the steadfast faith of believing souls, the sense of beauty which justifies our high enjoyments, the sense of proportion which upholds all that we can think about ourselves and our world, the sense of permanence which makes the child in very truth parent to the man, able to solve the deepest riddle, the profoundest problem in all that is. Let us then willingly take the Eternal with us in our flight among the suns and stars. Experience is our great teacher, and on this point it is wholly wanting. No one on the farther side of the great Divide has been able to inform those on the hither side of what lies beyond."

- Julia Ward Howe

0 likesWomen authors from the United StatesSongwriters from the United StatesUnitarians from the United StatesActivists from New York CityWomen's rights activists
"The shape of my life today starts with a family. I have a husband, five children and a home just beyond the suburbs of New York. I have also a craft, writing, and therefore work I want to pursue. The shape of my life is, of course, determined by many other things; my background and childhood, my mind and its education, my conscience and its pressures, my heart and its desires. I want to give and take from my children and husband, to share with friends and community, to carry out my obligations to man and to the world, as a woman, as an artist, as a citizen. But I want first of all — in fact, as an end to these other desires — to be at peace with myself. I want a singleness of eye, a purity of intention, a central core to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact — to borrow from the languages of the saints — to live "in grace" as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony. I am seeking perhaps what Socrates asked for in the prayer from Phaedrus when he said, "May the outward and the inward man be at one." I would like to achieve a state of inner spiritual grace from which I could function and give as I was meant to in the eye of God."

- Anne Morrow Lindbergh

0 likesNon-fiction authors from the United StatesWomen authors from the United StatesDiaristsProtestants from the United StatesPeople from New Jersey
"I was astonished when I met her. Larry and I were prepared for a very high-strung, fragile, demanding china doll who couldn’t cope with anything. This is what the buildup had been. We did not know what the hell to expect. Well, I recall the day vividly because she was the most pleasant, sweet, beautiful, elegant child, and very funny. I found her to be that way from that point forward. She was and is simply a delight as a person. She never raised her voice. She never once complained. She was not enthusiastic, but she never complained. In truth, most politicians’ wives are not excited about this aspect of their lives, either, but most are phony and put on a big show. She never did that. She did exactly what you asked of her, but she was never a faker about it. She was not terribly interested in meeting the local politicians, whose big excitement was describing their local shoe factory. It wasn’t that unusual to not want to listen to some of those fellows. Half the time, I didn’t want to listen to them, either. I admired the fact that she wasn’t a phony. I noticed that the locals also seemed to admire the fact that she was not a faker. She was beautiful. Beautiful in a sense that these fellows were not accustomed to seeing. Jackie was very elegant and classy. Unusual, not your regular politician’s wife, but then Jack Kennedy was no average politician. She would travel with Jack, and he would introduce her. She would say a few words and knock everyone dead. All she had to do was say hello, and these average fellows were captivated. It really was a foreshadowing of the future. This was before she had become completely transformed, but you could see that it was coming."

- Jacqueline Kennedy Onassis

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"I loathe the misogynist assumption that a woman’s faults must be the direct result of a man’s actions, but I find myself incapable of separating Walker’s fraught marriage from her hatred of Judaism. She doesn’t separate the two either. In her 2014 book, The Cushion in the Road, Walker writes about meeting an elderly Palestinian woman in the Occupied Territories. The woman accepted a gift from Walker, and then bestowed a blessing upon her, “May God protect you from the Jews,” to which Walker responded, “It’s too late, I already married one”...I wonder how Walker could put the burden of her trauma onto us — black Jewish women. What is her responsibility to her daughter, and what is my responsibility to Alice Walker? Many of my black and Jewish friends refuse to even judge her. Perhaps it is I who know nothing, nothing at all. I know that I will not cancel Alice Walker. I can’t erase the incredible work she created. I will continue to read The Color Purple and her other works. But I will never be able to rid myself of the ghost of this poem. It would be irresponsible and self-hating of me to do so. I will read and teach Walker’s work with love, but this poem will always be there, fluttering in the wind like a torn-out page of the Talmud."

- Alice Walker

0 likesNovelists from the United States20th-century poets from the United StatesShort story writers from the United StatesWomen authors from the United StatesPublishers from the United States
"KA: I've been going to this rolfer. I don't know why I'm doing it. It's like: "You will get rid of all your childhood traumas if you only go through this pain." Fuck childhood. People always say you do all these things because of your childhood. I'm sorry, but what really gets me off is the idea that you can just travel, and traveling is just like having an endless orgasm. You just go and go and go. RUS: In that state, you lose your individual identity — and therefore your childhood. But the rolfer is trying to drag you back into accepting your singular identity. KA: Yeah. He's telling me, "Your agenda is ..." and I'm saying, "My agenda? I don't have an agenda and I'm not sure who I am. Who am I?" He keeps on saying, "You know what you want." And I say, "I don't know what I want." RUS: If he succeeds in dragging you into a singular "I," that's the death of Kathy Acker the writer. KA: Yeah, it sure is. But I don't think he'll succeed. He doesn't have a fuckin' chance. I'm just trying to fuck him. If he won't fuck, we're not going anywhere. He can't make me into this singular "I." I told him, "You gotta consider the pleasure principle — namely my pleasure." He didn't like that. RUS: I always say, divide the word "therapist" between the "e" and the "r." KA: Yeah. The rapist. Because they're taking all your childhood wonderment and reducing it to childhood trauma. He gives me these long lectures about how he's not enlightened and he wants to be an animal. Can you imagine long lectures about wanting to be an animal? What a fuckin' bozo! RUS: When I was in college, all of the poetry teachers worshipped Robert Bly, so I had my fill of that shit. KA: I told him about my piercings and he said, "Oh, you're a wild woman." Then I asked him if he wanted to see my piercings. He wouldn't do it."

- Kathy Acker

0 likesPlaywrights from the United StatesEssayists from the United StatesWomen authors from the United StatesFeminists from the United StatesLGBT people
"Bataille is associated with the surrealists. Basically the idea is that democracy doesn't work. Communism doesn't work. All these fucking models aren't working. We've got to find some new models — a model of what society should look like. We don't know what humans are like. And the ground is not economics; it's not like people do everything they do for economic reasons. You've got to look at the imagination; you've got to look at sex. We have no way of describing these things using the language we have. So a group was formed around Bataille to try to figure out what it means to be human — what society should look like. Humans have to live in a society — they can't just survive as individuals. That's not a viable condition. You know, everyone's always talking about trauma and pain and how this society isn't working, that we shouldn't have racism and sexism, but we never talk in positive terms — like what would joy be, what it would be like to have a totally great existence. Bataille and his followers looked for models for people to have totally great existences. … Well, they looked at tribal models and how they dealt with sexual stuff and sacrifice and property — the joys that aren't based on economic accumulation and the workaday world, but based on giving it all up — not having that specific, controlling, imprisoning "I." He wasn't a Freudian. He was much more interested in the tribal model where everything is on the surface and you deal with sexual stuff the same way you deal with economic stuff and social stuff."

- Kathy Acker

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"I got an e-mail from somebody one day saying, “I understand you’re a friend of Kathy Acker’s. She’s currently dying in a hospital in Mexico.” I immediately e-mailed the UK and said, “She’s dying in a hospital in Mexico,” and a mutual friend of mine and Charlie’s, a guy named Igor, said, “She’s not dying, she’s just got flu, I checked around. She’s in San Francisco with flu, she’s just being a drama queen.” So I wrote back to the guy who said she’s dying and said I’m told she’s the flu in San Francisco, and they wrote back, “She’s really dying.” I phoned her in the hospital in Mexico. We chatted a while. She was very weak. It was good. This week has been a particularly rough one on me because my friend John M. Ford the writer died completely unexpectedly. And it’s everybody who knew him and loved him is completely devastated, and one reason we’re devastated is he was sending us e-mails the day before and his heart went or his kidneys went in the night and he was gone. With Kathy I never had that. I’ve always missed her, but I got to phone up and say good-bye. That was good. That sort of somehow made it copable. Then she was gone, and she died in room 101. As Alan Moore said, “There’s nothing that woman can’t turn into a literary reference.”"

- Kathy Acker

0 likesPlaywrights from the United StatesEssayists from the United StatesWomen authors from the United StatesFeminists from the United StatesLGBT people
"In the midst of national tumult, in the medium of international violent uproar, Coretta Scott King's face remained a study in serenity. In times of interior violent storms she sat, her hands resting in her lap calmly, like good children sleeping. Her passion was never spent in public display. She offered her industry and her energies to action, toward righting ancient and current wrongs in this world. She believed religiously in non-violent protest. She believed it could heal a nation mired in a history of slavery and all its excesses. She believed non-violent protest religiously could lift up a nation rife with racial prejudices and racial bias. She was a quintessential African-American woman, born in the small town repressive South, born of flesh and destined to become iron, born -- born a cornflower and destined to become a steel magnolia. She loved her church fervently. She loved and adored her husband and her children. She cherished her race. She cherished women. She cared for the conditions of human beings, of native Americans and Latin -- Latinos and Asian Americans. She cared for gay and straight people. She was concerned for the struggles in Ireland, and she prayed for nightly for Palestine and equally for Israel...Many times on those late after -- evenings she would say to me, "Sister, it shouldn't be an 'either-or', should it? Peace and justice should belong to all people, everywhere, all the time. Isn't that right?" And I said then and I say now, "Coretta Scott King, you're absolutely right. I do believe that peace and justice should belong to every person, everywhere, all the time.""

- Coretta Scott King

0 likesSpiritual teachersCivil rights activistsWomen activists from the United StatesNon-fiction authors from the United StatesWomen authors from the United States
"At the movies, we are gradually being conditioned to accept violence as a sensual pleasure. The directors used to say they were showing us its real face and how ugly it was in order to sensitize us to its horrors. You don't have to be very keen to see that they are now in fact desensitizing us. They are saying that everyone is brutal, and the heroes must be as brutal as the villains or they turn into fools. There seems to be an assumption that if you're offended by movie brutality, you are somehow playing into the hands of the people who want censorship. But this would deny those of us who don't believe in censorship the use of the only counterbalance: the freedom of the press to say that there's anything conceivably damaging in these films — the freedom to analyze their implications. If we don't use this critical freedom, we are implicitly saying that no brutality is too much for us — that only squares and people who believe in censorship are concerned with brutality. Actually, those who believe in censorship are primarily concerned with sex, and they generally worry about violence only when it's eroticized. This means that practically no one raises the issue of the possible cumulative effects of movie brutality. Yet surely, when night after night atrocities are served up to us as entertainment, it's worth some anxiety. We become clockwork oranges if we accept all this pop culture without asking what's in it. How can people go on talking about the dazzling brilliance of movies and not notice that the directors are sucking up to the thugs in the audience?"

- Pauline Kael

0 likesFilm critics from the United StatesWomen musiciansJews from the United StatesJournalists from CaliforniaWomen authors from the United States
"("Are there social movements that you identify with or are inspired by?") OB: Not terribly. Not in the sense of joining something. I'm with the ABB-"Anybody But Bush"-movement right now [winter 2003]. For the first time in my life I was sending campaign donations to a political candidate-Dean, as a matter of fact, before he fell out. There are a lot of things that I care about, and I mention some of them with relation to the two Parable books. I belong to a lot of environmentalist organizations. I really feel that it's important we stop playing games, and the idea that we're somehow going to improve the forests by having people go in and chop down the most valuable trees is just obscene, and the idea that we are going to lose environmental legislation for clean air and clean water that earlier groups worked really hard for is obscene. I mean we're doing such unutterably stupid things that I can't not pay attention to it. Then there are things like war and peace, of course. I found the war [in Iraq] to be totally unnecessary, and I said so before we got into it. We're going down a lot of wrong paths. The books are warnings, they're "If this goes on..." novels. Nobody really needed warning, everybody could see that we're sliding in the wrong directions, especially with regard to things like global warming. But nothing is being done, at least on the part of our national government. (2003)"

- Octavia Butler

0 likesScience fiction authors from the United StatesFantasy authorsWomen authors from the United StatesFeminists from the United States20th-century African-American women
"He was called a good fellow, — only a little lumpish, — and as he was brave and faithful, he rose in time to be a shipmaster. But when came the business of making money, the aptitude for accumulating, George found himself distanced by many a one with not half his general powers. What shall a man do with a sublime tier of moral faculties, when the most profitable business out of his port is the slave-trade? So it was in Newport in those days. George's first voyage was on a slaver, and he wished himself dead many a time before it was over, — and ever after would talk like a man beside himself, if the subject was named. He declared that the gold made in it was distilled from human blood, from mothers' tears, from the agonies and dying groans of gasping, suffocating men and women, and that it would sear and blister the soul of him that touched it; in short, he talked as whole-souled, unpractical fellows are apt to talk about what respectable people sometimes do. Nobody had ever instructed him that a slaveship, with a procession of expectant sharks in its wake, is a missionary institution, by which closely. packed heathens are brought over to enjoy the light of the Gospel. So, though George was acknowledged to be a good fellow, and honest as the noon-mark on the kitchen floor, he let slip so many chances of making money as seriously to compromise his reputation among thriving folks. He was wastefully generous — insisted on treating every poor dog that came in his way, in any foreign port, as a brother — absolutely refused to be party in cheating or deceiving the heathen on any shore, or in skin of any color — and also took pains, as far as in him lay, to spoil any bargains which any of his subordinates founded on the ignorance or weakness of his fellow-men. So he made voyage after voyage, and gained only his wages and the reputation among his employers of an incorruptibly honest fellow."

- Harriet Beecher Stowe

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""Lor bless ye, yes! These critters ain't like white folks, you know; they gets over things, only manage right. Now, they say," said Haley, assuming a candid and confidential air, "that this kind o' trade is hardening to the feelings; but I never found it so. Fact is, I never could do things up the way some fellers manage the business. I've seen 'em as would pull a woman's child out of her arms, and set him up to sell, and she screechin' like mad all the time; — very bad policy — damages the article — makes 'em quite unfit for service sometimes. I knew a real handsome gal once, in Orleans, as was entirely ruined by this sort o' handling. The fellow that was trading for her didn't want her baby; and she was one of your real high sort, when her blood was up. I tell you, she squeezed up her child in her arms, and talked, and went on real awful. It kinder makes my blood run cold to think of 't; and when they carried off the child, and locked her up, she jest went ravin' mad, and died in a week. Clear waste, sir, of a thousand dollars, just for want of management, — there's where 't is. It's always best to do the humane thing, sir; that's been my experience." And the trader leaned back in his chair, and folded his arm, with an air of virtuous decision, apparently considering himself a second Wilberforce."

- Harriet Beecher Stowe

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"The author hopes she has done justice to that nobility, generosity, and humanity, which in many cases characterize individuals at the South. Such instances save us from utter despair of our kind. But, she asks any person, who knows the world, are such characters common, anywhere? For many years of her life, the author avoided all reading upon or allusion to the subject of slavery, considering it as too painful to be inquired into, and one which advancing light and civilization would certainly live down. But, since the legislative act of 1850, when she heard, with perfect surprise and consternation, Christian and humane people actually recommending the remanding escaped fugitives into slavery, as a duty binding on good citizens, — when she heard, on all hands, from kind, compassionate and estimable people, in the free states of the North, deliberations and discussions as to what Christian duty could be on this head, — she could only think, These men and Christians cannot know what slavery is; if they did, such a question could never be open for discussion. And from this arose a desire to exhibit it in a living dramatic reality. She has endeavored to show it fairly, in its best and its worst phases. In its best aspect, she has, perhaps, been successful; but, oh! who shall say what yet remains untold in that valley and shadow of death, that lies the other side?"

- Harriet Beecher Stowe

0 likesNovelists from the United StatesWomen authors from the United StatesAbolitionistsAnglicans from the United StatesSaints
"Uncle Tom's Cabin is a very bad novel, having, in its self-righteous, virtuous sentimentality, much in common with Little Women. Sentimentality, the ostentatious parading of excessive and spurious emotion, is the mark of dishonesty, the inability to feel; the wet eyes of the sentimentalist betray his aversion to experience, his fear of life, his arid heart and it is always, therefore, the signal of secret and violent inhumanity, the mask of cruelty. Uncle Tom's Cabin-like its multitudinous, hard-boiled descendants-is a catalogue of violence. This is explained by the nature of Mrs. Stowe's subject matter, her laudable determination to flinch from nothing in presenting the complete picture; an explanation which falters only if we pause to ask whether or not her picture is indeed complete; and what constriction or failure of perception forced her to so depend on the description of brutality-unmotivated, senseless-and to leave unanswered and unnoticed the only important question: what it was, after all, that moved her people to such deeds. But this, let us say, was beyond Mrs. Stowe's powers; she was not so much a novelist as an impassioned pamphleteer; her book was not intended to do anything more than prove that slavery was wrong; was, in fact, perfectly horrible. This makes material for a pamphlet but it is hardly enough for a novel; and the only question left to ask is why we are bound still within the same constriction. How is it that we are so loath to make a further journey than that made by Mrs. Stowe, to discover and reveal something a little closer to the truth?...Bigger (from Native Son by Richard Wright) is Uncle Tom's descendant, flesh of his flesh, so exactly opposite a portrait that, when the books are placed together, it seems that the contemporary Negro novelist and the dead New England woman are locked together in a deadly, timeless battle; the one uttering merciless exhortations, the other shouting curses."

- Harriet Beecher Stowe

0 likesNovelists from the United StatesWomen authors from the United StatesAbolitionistsAnglicans from the United StatesSaints
"the essay by the Southern-born abolitionist, Sarah Grimké, The Equality of the Sexes and the Condition of Women (1838), represented, in the opinion of historian Eleanor Flexner, the first serious discussion of woman's rights by an American woman. Sarah Grímké argued for social, political, economic, and legal equality between the sexes. She condemned the rape of Black women under slavery and observed the injurious effects of that system upon the white women of the South. Likewise, she pointed to the effects of inequality upon marital relations, portending the future content of the feminist claim: "That there is a root of bitterness continually springing up in families and troubling the repose of both men and women, must be manifest to even a superficial observer; and I believe it is the mistaken notion of the inequality of the sexes. As there is an assumption of superiority on the one part, which is not sanctioned by Jehovah, there is an incessant struggle on the other to rise to that degree of dignity, which God designed women to possess in common with men, and to maintain those rights and exercise those privileges which every woman's common sense, apart from prejudices of education, tells her are inalienable; they are a part of her moral nature, and can only cease when her immortal mind is extinguished.”"

- Sarah Grimké

0 likesAbolitionistsActivists from South CarolinaFeminists from the United StatesNon-fiction authors from the United StatesWomen authors from the United States
"A representative conversation with Dr. Wick: “Good morning. It has been decided that you were compulsively promiscuous. Would you like to tell me about that?” “No.” This is the best of several bad responses, I’ve decided. “For instance, the attachment to your high school English teacher.” Dr. Wick always uses words like attachment. “Uh?” “Would you like to tell me about that?” “Um. Well. He drove me to New York.” That was when I realized he was interested. He brought along a wonderful vegetarian lunch for me. “But that wasn’t when it was.” “What? When what was?” “When we fucked.” (Flush.) “Go on.” “We went to the Frick. I’d never been there. There was this Vermeer, see, this amazing painting of a girl having a music lesson—I just couldn’t believe how amazing it was—” “So when did you—ah—when was it?” Doesn’t she want to hear about the Vermeer? That’s what I remember. “What?” “The—ah—attachment. How did it start?” “Oh, later, back home.” Suddenly I know what she wants. “I was at his house. We had poetry meetings at his house. And everybody had left, so we were just sitting there on the sofa alone. And he said, ‘Do you want to fuck?’ ” (Flush.) “He used that word?” “Yup.” He didn’t. He kissed me. And he’d kissed me in New York too. But why should I disappoint her? This was called therapy."

- Susanna Kaysen

0 likesMemoirists from the United StatesWomen authors from the United StatesNovelists from BostonWomen born in the 1940s
"Franz Kafka is dead.He died in a tree from which he wouldn't come down. "Come down!" they cried to him. "Come down! Come down!" Silence filled the night, and the night filled the silence, while they waited for Kafka to speak. "I can't," he finally said, with a note of wistfulness. "Why?" they cried. Stars spilled across the black sky. "Because then you'll stop asking for me." The people whispered and nodded among themselves. [...] They turned and started for home under the canopy of leaves. Children were carried on their fathers' shoulders, sleepy from having been taken to see who wrote his books on pieces of bark he tore off the tree from which he refused to come down. In his delicate, beautiful, illegible handwriting. And they admired those books, and they admired his will and stamina. After all: who doesn't wish to make a spectacle of his loneliness? One by one families broke off with a good night and a squeeze of the hands, suddenly grateful for the company of neighbors. Doors closed to warm houses. Candles were lit in windows. Far off, in his perch in the trees, Kafka listened to it all: the rustle of the clothes being dropped to the floor, or lips fluttering along naked shoulders, beds creaking along the weight of tenderness. That night a freezing wind blew in. When the children woke up, they went to the window and found the world encased in ice."

- Nicole Krauss

0 likesShort story writers from the United StatesWomen authors from the United StatesNovelists from New York CityJews from the United States
"Those of us who came into activism in the sixties and before, who have continued as engaged citizens through the seventies into the nineties-as welfare rights organizers, as feminists, as members of a critical and oppositional press, as community organizers, as lesbian and gay activists, as anti-racism educators, as new and challenging voices in the labor movement, as builders of battered women's shelters and rape crisis centers, as coalition builders among racial and ethnic communities, as creators of socially responsive art-we did not intend for you or any young people to face at your coming-of-age so manipulated and demoralized a society, at once so fearful and so complacement, as this one. But it's not commiseration I feel for you, standing here, but hope. You have had not just educational privilege of a high order, but the privilege of having a time of youth, when you could try on different selves, without fear of being locked into any one of them. Most people your age in this country don't have a time of youth. And for those young men and women, who will not stand today or any day soon in academic robes under a threatening or a clear blue sky, who were early locked by racism and poverty into manhoods and womanhoods they had no time to choose, I also feel, not despair, but hope."

- Adrienne Rich

0 likes20th-century poets from the United StatesWomen authors from the United StatesEducators from the United StatesFeminists from the United StatesAnti-war activists
"I've been thinking how behind every shelf of publications on gender and sexuality, every course offered in queer or gender studies, lie thousands of ghostly sheaves: leaflets, letters, pamphlets, mimeographed bibliographies, little magazines, posters, movement anthologies, some now preserved in archives, others reduced to landfill. Behind every academic program or lectureship under the rubric of queer studies stand lives that were participant in radical ideas about freedom and justice-movements that moved, in nonlinear ways, into and out of each other. In those movements, queer women and men, unknown at first unless to each other, invisible to their otherwise-comrades, emerged to declare a gay and lesbian politics, because the idea of inclusive justice is - was then -contagious and irresistible. The names Bayard Rustin, Barbara Deming, Lorraine Hansberry, Harry Hay, Martin Duberman, Audre Lorde, Joan Nestle are a few that flash immediately to mind. And, of course, I think of the queer pioneers, Del Martin and Phyllis Lyon, The Ladder, Daughters of Bilitis, the Mattachine Society, the early queer underground; the publicly gay, anarchist, antiwar poets Paul Goodman and Robert Duncan. I think, in short, of many lives of defiance and creation. ("'Candidates for My Love': Three Gay and Lesbian Poets" 2006)"

- Adrienne Rich

0 likes20th-century poets from the United StatesWomen authors from the United StatesEducators from the United StatesFeminists from the United StatesAnti-war activists
"I grew up in a social and familial world in which there was a great deal of splitting. I've written an essay called "Split at the Root" which actually speaks about my own family roots: Jewish and Gentile. But it was also a world very split by segregation. Baltimore in the thirties and forties was a deeply segregated city. There weren't back-of-the-bus rules, but Black people did not shop in the same department stores as white people, there was the interracial eating taboo, and so on. That kind of thing a child grows up acutely aware of, even if it's never talked about, and of course there was a great deal of pressure not to talk about it. It was a given. And it was a given that, needless to say, white people were extremely tense about. But we learned not to ask questions about it or to discuss it. We did not go to school with Black children. The Black people that I grew up knowing all worked for white people as domestic workers. So that left a profound impact, in the sense that it was a situation which, I think from a very young age, I felt was so-uncomfortable is hardly the word-almost intolerable. There was so much that wasn't explained, there were codes of behavior that you couldn't question but that you couldn't figure out...When the Civil Rights movement came long in the late fifties, early sixties, and I began to hear Black voices describing and analyzing what were the concrete issues for Black people, like segregation, like racism, it came to me as a great relief. It was like finding language for something that I'd needed a language for all along. That was the first place where I heard a language to name oppression. And it was an enormous relief, even as it threw up a lot of questions for me as to where I stood with all this."

- Adrienne Rich

0 likes20th-century poets from the United StatesWomen authors from the United StatesEducators from the United StatesFeminists from the United StatesAnti-war activists
"As Di Vilde Chayes began its meetings in February, Adrienne Rich outlined her goals for the group: "Dear Schvesters: Thinking about what a Jewish Lesbian group/cell/collective/study group/action group/network or combination of these, might be.... I want to be part ... of a Jewish/lesbian/feminist group which can develop an analysis of anti-Semitism and Jewish identity for ourselves and for the feminist movement and which will also relentlessly keep this in with what we already understand of racism, class injustice woman-hating, homophobia. Rich felt that she had a lot of work to do "simply to feel and understand" both her "existence and oppression as a Jew." When Evelyn Torton Beck invited her to contribute to Nice Jewish Girls, she at first declined, but after thinking over the issues for a year, Rich wrote "Split at the Root" for the anthology. The essay spoke of the profound difficulties of focusing on different oppressions at the same time. "Sometimes I feel I have seen too long from too many disconnected angles," Rich wrote memorably in the now-classic essay, "white, Jewish, anti-Semite, racist, anti-racist, once-married lesbian, middle-class, feminist, exmatriate Southerner, split at the root; that I will never bring them whole."... Although Judaism was "yet another strand of patriarchy," she always added mentally, "if Jews had to wear yellow stars again, I too would wear one"...Di Vilde Chayes' formation offered "another beginning," analogous to the founding moments of radical feminism. "In some ways this feels to me like the early 1970s when we were rushing about searching for the lost, out-of-print, hard-to-come-by information we needed," she wrote to her Di Vilde Chayes sisters, "the books gathering dust in libraries, the history we didn't know. We exchange bibliographies, follow off leads in other bibliographies. We start trying to name what is happening, We make lists... of Jewish women fiction writers in America and are shocked at how few we find. We start... reversing stereotypes, claiming our strengths. At the same time, within the very movement where this is happening, we have to confront unexamined bigotry, old Leftist attitudes, etc." Given the historical exigencies of the times and the coming together of Di Vilde Chayes, along with work done by other Nice Jewish Girls contributors, Rich felt that her own perspectives were "changing, opening out.” “I am glad that each of you exists," she told the Schwesters."

- Adrienne Rich

0 likes20th-century poets from the United StatesWomen authors from the United StatesEducators from the United StatesFeminists from the United StatesAnti-war activists
"For many years I suffered from a severe and continuous nervous breakdown tending to melancholia — and beyond. During about the third year of this trouble I went, in devout faith and some faint stir of hope, to a noted specialist in nervous diseases, the best known in the country. This wise man put me to bed and applied the rest cure, to which a still-good physique responded so promptly that he concluded there was nothing much the matter with me, and sent me home with solemn advice to "live as domestic a life as far as possible," to "have but two hours' intellectual life a day," and "never to touch pen, brush, or pencil again" as long as I lived. This was in 1887. I went home and obeyed those directions for some three months, and came so near the borderline of utter mental ruin that I could see over. Then, using the remnants of intelligence that remained, and helped by a wise friend, I cast the noted specialist's advice to the winds and went to work again — work, the normal life of every human being; work, in which is joy and growth and service, without which one is a pauper and a parasite — ultimately recovering some measure of power. Being naturally moved to rejoicing by this narrow escape, I wrote The Yellow Wallpaper, with its embellishments and additions, to carry out the ideal (I never had hallucinations or objections to my mural decorations) and sent a copy to the physician who so nearly drove me mad. He never acknowledged it."

- Charlotte Perkins Gilman

0 likesNovelists from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesSocial activistsWomen activists from the United States
"The theory that women had been members of a subject sex throughout long history, but coupled with a plan for their emancipation by socialism or communism, found expression with increasing force in the United States as the twentieth century advanced. Among the women who expounded this theory of woman none was more influential than Charlotte Perkins Stetson who long before her death in 1935 attained national and international fame as an exponent of a new feminism...In her writings she ranged from light, humorous verse and witty narrative poetry, through articles gravely gay and wholly serious books, to novels. Captivated by Edward Bellamy's Looking Backward, published in 1888, Mrs. Stetson discovered in idealistic socialism what she deemed the clue to the emancipation of women and joined the disciples of Bellamy. Henceforward, with growing stress, she dwelt on the economic aspects of the "woman question"...Her belief in woman's long subjection to man was embodied in the following lines, quoted from a poem in her collection entitled In This Our World: "Close, close he bound her, that she should leave him never/Weak still he kept her, lest she be strong to flee;/And the fainting flame of passion he kept alive forever/With all the arts and forces of earth and sky and sea." But the future could be different, she believed. It had been and was woman's economic dependence on man that kept her in thrall. This was Mrs. Gilman's contention, especially, in Woman and Economics. Hence, she concluded, woman - especially the mother as guardian of the social spirit in social evolution - when freed from economic bondage to her mate would achieve liberty and make her "culture" and her "religion" prevail over his culture and his religion. And this economic freedom was to be won through various economic institutions of a collectivist nature, especially a form of cooperative living that would ease, if not abolish, the home drudgery of woman. To the old doctrine, so often advanced by parsons and lay men, that "woman's place is in the home," Mrs. Gilman opposed the doctrine that woman's place is in community and public life. In a poem on the assumption of male prerogatives, she stated the case in boasting words by the male: "I sing to the wide world/And she to the nest." But Mrs. Gilman did not deride singing to the nest. She approved it and gave it social significance. She proposed, however, that henceforward there should be a common singing to the wide world, her idea being that such singing had been done by man alone."

- Charlotte Perkins Gilman

0 likesNovelists from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesSocial activistsWomen activists from the United States
"Charlotte Perkins Gilman-brilliant, outspoken, and iconoclastic-was both a socialist and a leader of the organized women's rights movement. Undoubtedly the most radical of the second generation of suffrage leaders, she attacked the home and domesticity because of its deadening influence on the female mind and spirit, and she announced her willingness-even eagerness-to abandon the conventional social structure to which most of her sisters in the mainstream feminist movement were committed. Gilman's socialism was non-Marxist; Edward Bellamy, the author of Looking Backward and a sequel, Equality, had influenced her profoundly. Both of Bellamy's utopian visions, but particularly the latter, advocated participation of women in the work force in traditionally masculine occupations such as engineering and the skilled crafts as well as in more conventionally feminine pursuits; economic equality; and the removal of domestic tasks, including child care, to the public realm. Gilman concurred that equality would never be possible without full participation in economic life. And such participation required the socialization of childrearing and domestic tasks. Men and children, as well as women, would benefit under the new arrangement. An economically independent woman would marry for love, and children would grow to maturity in an environment that consisted not merely of an untrained mother's efforts, but of the attention of specialists in child care and education. Although she attacked conventional domestic arrangements, Gilman was not against the family. She argued: "Like all natural institutions the family has a purpose; and is to be measured primarily as it serves that purpose; which is, the care and nurture of the young. To protect the helpless little ones, to feed and shelter them, to ensure them the benefits of an even longer period of immaturity, and so to improve the race-this is the original purpose of the family." Men, she determined, had subverted that purpose: "What man has done to the family, speaking broadly, is to change it from an institution for the best service of the child, to one modified to his own service, the vehicle of his comfort, power and pride." In order to create a mutually rewarding family life a family "based on love and ... maintained because of its happiness and use"-society must destroy the old notion of home." People trained for the tasks of cooking, cleaning, and child care could better perform house-keeping duties than the isolated wife. Women would become free to develop their special talents, and Gilman believed that a free womanhood was necessary to full social development."

- Charlotte Perkins Gilman

0 likesNovelists from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesSocial activistsWomen activists from the United States
"Gilman, like Bebel and Engels, integrated the causes of labor and feminism; but she altered the priorities: "The great woman's movement and labor movement of today are parts of the same pressure, the same world-progress. An economic democracy must rest on a free womanhood; and a free womanhood inevitably leads to an economic democracy." Gilman's practical device for freeing women before the victory of socialism was the cooperative apartment house, containing common kitchens, laundry facilities, and nurseries, thus liberating the individual couple from the unshared burden of those responsibilities. Her idea never came to fruition, and William O'Neill has suggested that her scheme was inadequate: "Her solution to the problem was largely mechanical, a matter of revised domestic arrangements, which would free women for outside work. The alternative would seem to have been some kind of socialist order that would provide the institutions public nurseries, paid maternity leaves, and the like-necessary to fulfill the promise of feminine emancipation. Surprisingly enough, the key writings of this professed socialist neglected the point. She believed that feminism would have to socialize the home, but she apparently believed it possible to have socialized homes in a capitalist society.... Mrs. Gilman was a socialist and a feminist, yet in her mind the two remained separate and distinct causes. In the end, her failure to integrate them prevented her from fully utilizing the insights she had gained from each.""

- Charlotte Perkins Gilman

0 likesNovelists from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesSocial activistsWomen activists from the United States
"I had felt drawn, but also repelled, by Bishop's early work-I mean repel in the sense of refusing access, seeming to push away. In part, my difficulties with her were difficulties in the poetry, of Bishop as a young poet finding her own level and her own language. But in part they were difficulties I brought with me, as a still younger woman poet already beginning to question sexual identity, looking for a female genealogy, still not yet consciously lesbian. I had not then connected the themes of outsiderhood and marginality in her work, as well as its encodings and obscurities, with a lesbian identity. I was looking for a clear female tradition; the tradition I was discovering was diffuse, elusive, often cryptic. Yet, especially given the times and customs of the 1940s and 1950s, Bishop's work now seems to me remarkably honest and courageous. Women poets searching for older contemporaries in that period were supposed to look to "Miss" Marianne Moore as the paradigm of what a woman poet might accomplish, and, after her, to "Miss" Bishop. Both had been selected and certified by the literary establishment, which was, as now, white, male, and at least ostensibly heterosexual. Elizabeth Bishop's name was spoken, her books reviewed with deep respect. But attention was paid to her triumphs, her perfections, not to her struggles for self-definition and her sense of difference. In this way, her reputation made her less, rather than more, available to me. The infrequency of her public appearances and her geographic remoteness-living for many years in Brazil, with a woman as it happened, but we didn't know that-made her an indistinct and a problematic life model for a woman poet."

- Elizabeth Bishop

0 likes20th-century poets from the United StatesShort story writers from the United StatesWomen authors from the United StatesWomen academics from the United StatesPulitzer Prize winners
"The creation of a poem, or mathematical creation, involves so much sense of arrival, so much selection, so much of the desire that makes choice — even though one or more of these may operate in the unconscious or partly conscious work-periods before the actual work is achieved — that the questions raised are very pertinent. . . . The poet chooses and selects and has that sense of arrival as the poem ends; he is expressing what it feels like to arrive at his meanings. If he has expressed that well, his reader will arrive at his meanings. The degree of appropriateness of expression depends on the preparing. By preparing I mean allowing the reader to feel the interdependences, the relations, within the poem. These inter-dependences may be proved, if you will allow the term, in one or more ways: the music by which the syllables resolve may lead to a new theme, as in a verbal music, or to a climax, a key-relationship which makes — for the moment — an equilibrium; the images may have established their own progression in such a way that they serve to mark the poem’s development; the tensions and attractions between the poem’s meanings may mark its growth, as they must if the poem is to achieve its form. A poem is an imaginary work, living in time, indicated in language. It is and it expresses; it allows us to express."

- Muriel Rukeyser

0 likesPolitical activistsWomen activists from the United States20th-century poets from the United StatesWomen authors from the United StatesJews from the United States
"Elsewhere her heroes are Willard Gibbs, the mathematical physicist, Albert Pinkham Ryder, painter of the sea, John Jay Chapman, man of letters, Ann Burlak, labor organizer, Charles Ives, composer on American themes; and John Brown (abolitionist) and Wendell Willkie, political visionaries who seemed, at their historical moments, to fail; Houdini and Lord Timothy Dexter, anomalies in any pantheon. How many of their stories are familiar to us, even now? Of all these she made biographies, in verse or prose or mixed media-the series of "Lives" that would occupy her to the end. All were Americans. Of the first five she pointed out, in 1939, that they were also New Englanders, "whose value to our generation is very great and only partly acknowledged." She never wanted to write extensively about anyone who had already received his or her due, and it's worth noting how rarely any of her subjects is literary. For years she worked on a book, now lost, on Franz Boas, anthropologist who studied North American indigenous tribes. Only much later would she turn to several non-Americans, the last being Thomas Hariot, Elizabethan navigator, mathematician, naturalist, astronomer, who published the first Brief and True Report of Raleigh's Virginia, the "Indians" who lived there, and our native plants and animals."

- Muriel Rukeyser

0 likesPolitical activistsWomen activists from the United States20th-century poets from the United StatesWomen authors from the United StatesJews from the United States
"If there was a religion of Annaism, and I had to tell you how humans made their way to Earth, it would go like this: in the beginning, there was nothing at all but the moon and the sun. And the moon wanted to come out during the day, but there was something so much brighter that seemed to fill up all those hours. The moon grew hungry, thinner and thinner, until she was just a slice of herself, and her tips were as sharp as a knife. By accident, because that is the way most things happen, she poked a hole in the night and out spilled a million stars, like a fountain of tears.Horrified, the moon tried to swallow them up. And sometimes this worked, because she got fatter and rounder. But mostly it didn’t, because there were just so many. The stars kept coming, until they made the sky so bright that the sun got jealous. He invited the stars to his side of the world, where it was always bright. What he didn’t tell them, though, was that in the daytime, they’d never be seen. So the stupid ones leaped from the sky to the ground, and they froze under the weight of their own foolishness.The moon did her best. She carved each of these blocks of sorrow into a man or a woman. She spent the rest of her time watching out so that her other stars wouldn’t fall. She spent the rest of her time holding on to whatever scraps she had left."

- Jodi Picoult

0 likesNovelists from New York (state)Women born in the 1960sShort story writers from the United StatesJews from the United StatesWomen authors from the United States
"So, there was a girl. What I’ve guessed, and what the history books imply, is that she was unlucky enough to have been sired by a cruel man. He beat both wife and daughter and abused them in other ways. Bright Itempas is called, among other things, the god of justice. Perhaps that was why He responded when she came into His temple, her heart full of unchildlike rage. “I want him to die,” she said (or so I imagine). “Please Great Lord, make him die.” You know the truth now about Itempas. He is a god of warmth and light, which we think of as pleasant, gentle things. I once thought of Him that way, too. But warmth uncooled burns; light undimmed can hurt even my blind eyes. I should have realized. We should all have realized. He was never what we wanted Him to be. So when the girl begged the Bright Lord to murder her father, He said, “Kill him yourself.” And He gifted her with a knife perfectly suited to her small, weak child’s hands. She took the knife home and used it that very night. The next day, she came back to the Bright Lord, her hands and soul stained red, happy for the first time in her short life. “I will love you forever,” she declared. And He, for a rare once, found Himself impressed by mortal will. Or so I imagine. The child was mad, of course. Later events proved this. But it makes sense to me that this madness, not mere religious devotion, would appeal most to the Bright Lord. Her love was unconditional, her purpose undiluted by such paltry considerations as conscience or doubt. It seems like Him, I think, to value that kind of purity of purpose—even though, like warmth and light, too much love is never a good thing."

- N. K. Jemisin

0 likesNovelists from the United StatesShort story writers from the United StatesFantasy authorsScience fiction authors from the United StatesWomen authors from the United States
"While China's own history on the Woman Question is pretty dismal, Mao's dictum that "women hold up half the sky" as well as his brief writings on women's equality and participation in the revolutionary process endowed women's liberation with some revolutionary legitimacy on the Left. Of course, Maoism didn't make the movement: The fact is, women's struggles within the New Left played the most important role in reorienting leftist movements toward a feminist agenda or at least putting feminism the table. But for black women in the Panthers suspicious of "white feminism," Mao's language on women's equality provided space within the party to develop an incipient black feminist agenda. As the newly appointed minister of information, Panther Elaine Brown announced to a press conference soon after returning from China in 1971 that "the BPP acknowledges the progressive leadership of our Chinese comrades in all areas of revolution. Specifically, we embrace China's correct recognition of the proper status of women as equal to that of men." Even beyond the rhetoric, black women Panthers such as Lynn French, Kathleen Cleaver, Ericka Huggins, Akua Njere, and Assata Shakur (formerly Joanne Chesimard) sustained the tradition of carving out free spaces within existing male-dominated organizations in order to challenge the multiple forms of exploitation that black working-class women faced daily."

- Elaine Brown

0 likesCivil rights activistsPolitical activistsWomen activists from the United StatesNon-fiction authors from the United StatesWomen authors from the United States
"A conceptual level view of an object design describes the key abstractions. While someone might think of key abstractions as being nothing more or nothing less than high-level descriptions of "candidate classes", I prefer to consider a conceptual design from a slightly different angle--I'm thinking about design at a slightly different level. An object-oriented application is a set of interacting objects. Each object is an implementation of one or more roles. A role supports a set of related (cohesive) responsibilities. A responsibility is an obligation to perform a task or know certain information. And objects don't work in isolation, they collaborate with others in a community to perform the overall responsibilities of the application. So a conceptual view, at least to start, is a distillation of the key object roles and their responsibilities (stated at a fairly high level). More than likely (unless you form classification hierarchies and use inheritance and composition techniques) many candidates you initially model will map directly to a single class in some inheritance hierarchy. But I like to open up possibilities by think first of roles and responsibilities, and then as a second step towards a specification-level view, mapping these candidates to classes and interfaces."

- Rebecca Wirfs-Brock

0 likesSoftware engineers from the United StatesWomen engineers from the United StatesPeople from PortlandNon-fiction authors from the United StatesWomen authors from the United States
"When my husband died, because he was so famous and known for not being a believer, many people would come up to me-it still sometimes happens-and ask me if Carl changed at the end and converted to a belief in an afterlife. They also frequently ask me if I think I will see him again. Carl faced his death with unflagging courage and never sought refuge in illusions. The tragedy was that we knew we would never see each other again. I don't ever expect to be reunited with Carl. But, the great thing is that when we were together, for nearly twenty years, we lived with a vivid appreciation of how brief and precious life is. We never trivialized the meaning of death by pretending it was anything other than a final parting. Every single moment that we were alive and we were together was miraculous-not miraculous in the sense of inexplicable or supernatural. We knew we were beneficiaries of chance. . . . That pure chance could be so generous and so kind. . . . That we could find each other, as Carl wrote so beautifully in Cosmos, you know, in the vastness of space and the immensity of time. . . . That we could be together for twenty years. That is something which sustains me and it’s much more meaningful. . . . The way he treated me and the way I treated him, the way we took care of each other and our family, while he lived. That is so much more important than the idea I will see him someday. I don't think I'll ever see Carl again. But I saw him. We saw each other. We found each other in the cosmos, and that was wonderful."

- Ann Druyan

0 likesNovelists from New York CityWomen authors from the United StatesAgnostics from the United StatesSkepticsProducers from the United States
"Above all, Albert Einstein was a true believer in the scientist's duty to communicate with the public...those attending heard not much more than the words that began his speech: "If science, like art, is to perform its mission truly and fully, its achievements must enter not only superficially but with their inner meaning into the consciousness of the people." This always has been and always will be, the dream of Cosmos. When I stumbled upon Einstein's rarely quoted words of that night during some random late-night wandering on YouTube, I found the credo for 40 years of my life's work. Einstein was urging us to tear down the walls around science that have excluded and intimidated so many of us-to translate scientific insights from the technical jargon of its priesthood into the spoken language shared by us all, so that we may take these insights to heart and be changed by a personal encounter with the wonders they reveal...We didn't know that particular Einstein quote when Carl and I began writing the original Cosmos in 1980 with astronomer Steven Soter. We just felt a kind of evangelical urgency to share the awesome power of science, to convey the spiritual uplift of the universe it reveals, and to amplify the alarms that Carl, Steve, and other scientists were sounding about our impact on the planet. Cosmos gave voice to those forebodings, but it was also suffused with hope, with a sense of human self-esteem derived, in part, from our successes in finding our way in the universe, and from the courage of those scientists who dared to uncover and express forbidden truths."

- Ann Druyan

0 likesNovelists from New York CityWomen authors from the United StatesAgnostics from the United StatesSkepticsProducers from the United States
"A professor in the History Department at Dhaka University told me about his experiences during the months after the Pakistani Army took control of the country. When the bloodbath began in March, he and his family, along with many other Dhaka professionals fled to their ancestral villages hoping to escape the violence. For a few months, during the monsoon, the Pakistani junta declared an amnesty of sorts and made announcements asking scholars and professionals to return to Dhaka—to their posts in classrooms and hospitals. Promises were made that they would not be arrested. There had been a definite lull in the violence during the summer and many people decided to return to their jobs. This professor, with whom I spoke with a length, told rae that in April he and his family had gone to the home of his wife's relatives in a village in the northern part of the country. Since many professors had been targeted during the early weeks of the crackdown, there had been a mass exodus from the university campuses, which were seen as hot beds of secessionists. In July of 1971, with promises of security, many returned to their homes on the campus of Dhaka University. While on a barge, crossing a river on their way back to Dhaka my friend and his family encountered several Pakistani soldiers. Since the professor spoke Urdu they struck up a conversation. The professor was initially worried that he might be arrested or killed, but soon the soldiers waylaid their fears because, as they explained to the professor and his family, they had been "sent to kill Hindus". The professor and his family were Muslim. The soldiers complained that "for the past few months they had not been able to find many Hindus". He confided to the professor that he felt frustrated that "the Pakistani government had sent them to East Pakistan to kill Hindus" but he found mostly Muslims. He added that he "didn't mind killing Hindus but killin g Muslims was against [his] religious beliefs". Needless to say, the professor was relieved, if horrified by the implications."

- Yvette Rosser

0 likesNon-fiction authors from the United StatesWomen authors from the United StatesEducation activistsHindus from the United StatesEducators from the United States
"In the Year of Our Lord 1456 Drakula did many terrible and curious things. When he was appointed Lord in Wallachia, he had all the young boys burned who came to his land to learn the language, four hundred of them. He had a large family impaled and many of his people buried naked up to the navel and shot at. Some he had roasted and then flayed. There was a footnote, too, at the bottom of the first page. The typeface of the note was so fine that I almost missed it. Looking more closely, I realized it was a commentary on the word impaled. Vlad Tepes, it claimed, had learned this form of torture from the Ottomans. Impalement of the sort he practiced involved the penetration of the body with a sharpened wooden stake, usually through the anus or genitals upward, so that the stake sometimes emerged through the mouth and sometimes through the head. I tried for a minute not to see these words; then I tried for several minutes to forget them, with the book shut. The thing that most haunted me that day, however, as I closed my notebook and put my coat on to go home, was not my ghostly image of Dracula, or the description of impalement, but the fact that these things had — apparently — actually occurred. If I listened too closely, I thought, I would hear the screams of the boys, of the “large family” dying together. For all his attention to my historical education, my father had neglected to tell me this: history’s terrible moments were real. I understand now, decades later, that he could never have told me. Only history itself can convince you of such a truth. And once you’ve seen that truth — really seen it — you can’t look away."

- Elizabeth Kostova

0 likesNovelists from the United StatesWomen authors from the United StatesPeople from ConnecticutPeople from Knoxville
"They need to know that a revolution is to advance their humanity and to advance the humanity of the human race. They need to know that a revolution is to create solutions and not to get angry at the people. They need to know that a revolution is not just protests, it’s not just anger, it’s not just a search for power. It’s a search for real problems for how to be a human being. And I think that’s what’s unique about the American revolution, and that’s what’s unique about this country, because even though there is a lot of poverty, there’s a lot of inequality, there’s a lot of physical hardships, I think the most profound hardship of the American people is that they want to change, they want to change themselves, they want to change this world, and they don’t know how to do it. And revolution is the way to do it, but not the old kind of revolution. So, I think, in that sense, the reason that people are responding so positively is that to see the film does meet a need, a very profound need. I mean, this country is in such deep trouble spiritually, in every human sense. It’s not just the finances. It’s not just the joblessness. It’s—I believe in a kind of American exceptionalism, that whereas in other countries you face the material hardships first and they become central, in the United States it’s something that’s a hunger that’s much deeper, that we have to find our souls."

- Grace Lee Boggs

0 likesMemoirists from the United StatesWomen authors from the United StatesPhilosophers from the United StatesFeminists from the United StatesWomen's rights activists
"It's like I have a heavy heart and this burden upon my back...but I don't know what ti is. There is something in me that makes me want to cry...and I don't even know what it is. Things have definitely changed. Last week was so hard...besides missing Breakthru...I lost all of my friends at school. Now that I have begun to "walk my talk," they make fun of me. I don't even know what I have done. I don't really have to say anything, and they turn me away. I was talking to [REDACTED] and I realized so much. I know what they're thinking every time I make a decision to resist temptation and follow God. They talk behind my back and call me "the preacher's church-going girl." Now [REDACTED] loves to drink. I used to drink with her some, but since I've stopped she thinks that I am such a loser, and that God is just a phase for me. I have no more personal friends at school. But you know what? I am not going to apologize for speaking the name of Jesus, I am not going to justify my faith to them, and I am not going to hide the light that God has put me into. If I have to sacrifice everything... I will. I will take it. If my friends have to become my enemies for me to be with my best friend Jesus, then that’s fine with me. I always knew that being a Christian is having enemies, but I never thought that my "friends" were going to be those enemies. It's all good, I'm just a loner now at school. I just wish that someone from Breakthru went to my school."

- Rachel Scott

0 likesMemoirists from the United StatesDiaristsWomen authors from the United StatesPeople from DenverMurdered people
"What is the connection between alpha and racism? Well, here's one idea. Calling yourself "alpha" basically means that you fetishize male dominance, which likely means that you're extremely anti-feminist, and extreme anti-feminism is often coupled with racism because these beliefs are not as separate as they seem. In fact they form two parts of the white nationalist world-view where the third part is anti-Semitism. The anti-Semitism is important because it helps explain why the supposedly naturally dominant white males are losing power to women and minorities. See, the core of the white nationalist world-view is concerned for the purity of white women. This leads to anti-feminism on the one hand because feminism is seen as a threat to traditional gender roles, that make white women subservient and loyal to white men. Non-white races are viewed as a threat to the purity of white women because they're often viewed as barbaric, dangerous, unclean and brutish. This is why xenophobes place so much emphasis on the sexual danger non-white immigrants pose to white women and it's why you'll see endless discussion of news events that validate this fear in white nationalist circles. But notice that this world-view is in need of an explanation for why the supposedly inferior races pose such a serious threat to the supposedly superior whites. Well, this is where the Jews come in. Anti-Semitism is different from other forms of racism in that, instead of being resented for being supposedly brutish and stupid, the Jews are resented for being smart, but in an evil duplicitous cunning sort of way. So the idea is that a Jewish elite is poisoning white society with ideas like multiculturalism, feminism and "Cultural Marxism", thereby leaving it vulnerable to the so-called third world invasion and it seems to me that this world-view is becoming increasingly common which is worrying since, funny though it may be on the fringe, with the wrong mix of power and desperation, the conclusion of these peoples' world view is genocide."

- Natalie Wynn

0 likesPeople from VirginiaEssayists from the United StatesWomen authors from the United StatesSocialists from the United StatesAnti-fascists
"May 15th-19th has been designated “National Infrastructure Week” by the US Chambers of Commerce, the American Society of Civil Engineers (ASCE)... Their message: “It’s time to rebuild.” Ever since ASCE began issuing its “National Infrastructure Report Card” in 1998, the nation has gotten a dismal grade of D or D+. In the meantime, the estimated cost of fixing its infrastructure has gone up from $1.3 trillion to $4.6 trillion. While American politicians debate endlessly over how to finance the needed fixes and which ones to implement, the Chinese have managed to fund massive infrastructure projects all across their country, including 12,000 miles of high-speed rail built just in the last decade... A key difference between China and the US is that the Chinese government owns the majority of its banks... The US government could do that too, without raising taxes, slashing services, cutting pensions, or privatizing industries.... The federal government could set up a bank on a similar model. It has massive revenues, which it could leverage into credit for its own purposes. Since financing is typically about 50 percent of the cost of infrastructure, the government could cut infrastructure costs in half by borrowing from its own bank. Public-private partnerships are a good deal for investors but a bad deal for the public. The federal government can generate its own credit without private financial middlemen. That is how China does it, and we can to."

- Ellen Brown

0 likesEssayists from the United StatesWomen authors from the United StatesLawyers from the United StatesWomen in lawWomen activists from the United States
"I read all the work of white women and the "bibles" of feminism, Marxist feminism, radical feminism, and social feminism. They were all providing a base of analysis for me to understand feminism and to figure out how Marxism coheres with that or how it doesn't. I wanted to get a handle on understanding my own oppression, the oppression of the women around me, and of my culture. So what happens is that you read all that stuff, and then you ask, What's missing in the picture? That's what then made me primarily reflect on black feminism. By and large, black feminists at that time were not writing theory, with some exceptions, of course. I was reading the poets and the novelists like Toni Morrison, Pat Parker, Audre Lorde, and Alice Walker. I read Walker's Meridian in the early days. At that time black feminists were the only ones who were articulating a kind of class, race, and gender analysis. So that's sort of your natural progression. You think about what is missing in that picture, and you bring it to your own kind. Those were my first influences. In recent years I read much more Native American women's work than anything else; for example, Leslie Marmon Silko and Linda Hogan. I feel an affinity within to these women's work. Their writings run closer to the Chicano experience, given the fact that we both have native roots here in the United States."

- Cherríe Moraga

0 likesWomen academics from the United States20th-century poets from the United StatesEssayists from the United StatesPlaywrights from the United StatesWomen authors from the United States
"Five hundred years later, Native peoples are still fighting to protect their lands and their rights to exist as distinct political communities and individuals. Most US citizens' knowledge about Indians is inaccurate, distorted, or limited to elementary-school textbooks, cheesy old spaghetti westerns, or more contemporary films like Dances with Wolves or The Last of the Mohicans. Few can name more than a handful of Native nations out of the over five hundred that still exist or can tell you who Leonard Peltier is. Mention Indian gaming and they will have strong opinions about it one way or another. Some might even have an Indian casino in their community, but they will probably be curiously incurious if you ask them how Indian gaming came to be or about the history of the nation that owns the casino. In many parts of the country it's not uncommon for non-Native people to have never met a Native person or to assume that there are no Indians who live among them. On the other hand, in places where there is a concentration of Natives, like in reservation border towns, what non-Native people think they know about Indians is typically limited to racist tropes about drunk or lazy Indians. They are seen as people who are maladjusted to the modern world and cannot free themselves from their tragic past."

- Roxanne Dunbar-Ortiz

0 likesWomen academics from the United StatesMemoirists from the United StatesWomen authors from the United StatesFeminists from the United StatesHistorians from the United States
"In the Black civil rights movement, as in the Chicano, Asian/Pacific American, Puerto Rican, and Native American movements of those years, youth led the way in fighting oppression. Before that, the Black struggle in this century had usually centered on professionals or community leaders and middle-class or working class adults, often profoundly brave, persistent and self-sacrificing people. Young activists were everywhere but not the base of rebellion and not the recognized leadership. All that changed in the 1960s. The Student Nonviolent Coordinating Committee (SNCC), which initiated the Mississippi Summer Project, had all the hallmarks of youth. Its young black field secretaries and other staff set a tone and style of work that celebrated boldness, energy, untraditional creativity, informality, democratic procedure, and sometimes breathtaking courage. Another reason for today's youthful interest in that era probably rises from the idea of "black and white together, we shall overcome." No matter how complicated or flawed, that goal resonated powerfully through the southern freedom struggle. As an ideal, black/white unity inspired thousands of people from north to south who dreamed of equal rights and opportunity won by joint struggle. The Mississippi Summer Project thereby continued a historic tradition of white anti-racist activism that stands as an alternative to the tradition of white racist activism. Such an alternative does exist and whites can choose to join an honorable tradition or a hateful one. Such a choice demands to be made yesterday, today, and at all times every day."

- Elizabeth Martinez

0 likesHispanic AmericansWomen authors from the United StatesPolitical activistsWomen activists from the United StatesEducators from the United States
"The BDS movement (Boycott, Divestment and Sanctions) was launched in 2005 by representatives of Palestinian civil society. They called upon “international civil society organizations and people of conscience all over the world to impose broad boycotts and implement divestment initiatives against Israel similar to those applied to South Africa in the apartheid era …” This call for BDS specified that “these non-violent punitive measures” should last until Israel fully complies with international law... Divestment campaigns urge banks, local councils, churches, pension funds and universities to withdraw investments from all Israeli companies and from international companies involved in violating Palestinian rights... BDS initiatives have been passed by more than 50 councils in Spain and by dozens of other councils in the U.K., Australia, Sweden, Norway and Ireland. U.S. churches, including the Presbyterian Church USA, the United Church of Christ and the United Methodist Church (UMC), and several Quaker bodies have voted to divest from Israeli and international companies targeted by the BDS movement. Academic associations in the U.S., Canada, Ireland, South Africa and the U.K. have voted to support BDS. More than 30 U.S. student associations and 11 Canadian student associations have voted to support divestment from Israeli apartheid... The E.U. has introduced rules prohibiting funding of Israeli companies and bodies based in illegal Israeli settlements and has warned businesses about the risks of doing business with illegal Israeli settlements."

- Marjorie Cohn

0 likesWomen academics from the United StatesPolitical authors from the United StatesWomen authors from the United StatesLawyers from the United StatesWomen in law
"What does torture have in common with genocide, slavery and wars of aggression? They are all “jus cogens.” That’s Latin for “higher law” or “compelling law.” This means that under international law, no country can ever pass a law that allows torture. There can be no immunity from criminal liability for violation of a “jus cogens” prohibition. The United States has always prohibited torture — in our Constitution, laws, executive orders, judicial decisions and treaties. When we ratify a treaty, it becomes part of US law under the Supremacy Clause of the Constitution. “No exceptional circumstances whatsoever, whether a state of war or a threat of war, internal political instability or any other public emergency, may be invoked as a justification for torture,” the Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment, which the US ratified, states unequivocally. Torture is considered a grave breach of the Geneva Conventions, also ratified by the United States. Geneva classifies grave breaches as war crimes. The US War Crimes Act and 18 USC, sections 818 and 3231, punish torture, willfully causing great suffering or serious injury to body or health, and inhuman, humiliating or degrading treatment. And the Torture Statute criminalizes the commission, attempt, or conspiracy to commit torture outside the United States."

- Marjorie Cohn

0 likesWomen academics from the United StatesPolitical authors from the United StatesWomen authors from the United StatesLawyers from the United StatesWomen in law
"("Could you speak to young activists who work around issues of identity politics, and what advice would you give them?") Well, the first thing I would say is, you’ve got to work in coalition. You cannot be so — what’s the word? — so immersed in your own particular experiences, your wonderful, multilayered, complex experiences of your identity. You can’t be so immersed in that, that you cannot look out at that person across the room, across the street, in another neighborhood, in another nation, around the globe. You cannot be so immersed in what you are experiencing that you cannot see that wider arc of a need to work for justice and do it in coalition and in solidarity with others. And I think that’s what has been lost. I think that because identity politics and black feminism and some of the things that I have actually helped to establish in academic context, I think that sometimes when they’re talked about in academic context, people don’t understand that, no, what we’re really talking about is positioning ourselves so that we can build a mass movement for positive political change and for justice. So, when people think that the only people we’re talking to are people who have the exact same list of identities that they have, I always say, “Why would I want to work with people who are just like me? That would be boring.” So, that would be my major advice, is take that risk. Take that risk of joining in coalitions, doing work on the ground where you live. Like, if you live in a city, there’s probably — there are a lot of issues, but one of the issues might likely be gun violence. Another one might be poverty or poor housing. Another one might be schools that are not of sufficient quality so that everybody has great opportunities as they grow up and become adults and get into life. See what it would be like to walk into a school board meeting. Do you see what I’m saying? Maybe you do. I bet you do, Amy. But it’s just really so important that we stretch and that we work for justice across the board. And that doesn’t mean that we can’t be in our own — you know, our own safe spaces, in our own kind of home kind of environments. We can do both."

- Barbara Smith

0 likesAfrican-American feministsWomen authors from the United StatesLGBT peopleSocialists from the United States20th-century African-American women
"Today's mic-hogging, fast-talking, contentious young (and old) lefties continue to hawk little books and pamphlets on revolution, always with choice words or documents from Marx, Mao, even Malcolm. But I've never seen a broadside with "A Black Feminist Statement or even the writings of Angela Davis or June Jordan or Barbara Omolade or Flo Kennedy or Audre Lorde or bell hooks or Michelle Wallace, at least not from the groups who call themselves leftist. These women's collective wisdom has provided the richest insights into American radicalism's most fundamental questions: How can we build a multiracial movement? Who are the working class and what do they desire? How do we resolve the Negro Question and the Woman Question? What is freedom? Barbara Smith, one of the founding members of the Combahee River Collective, is among the radical voices that have addressed these questions. Since the heyday of the civil rights movement, she has been telling white people that fighting racism is necessary for their own survival and liberation, not some act of philanthropy to help the downtrodden Negroes of the ghetto. She has been telling black activists that fighting homophobia is their issue because the policing of sexuality, no matter to whom it is directed, affects everyone. And she has been sharply critical of lesbian and movements for the narrowness of their political agendas. She knows what it will take to win freedom. "As a socialist and an alert Black woman, it is clear to me that it is not possible to achieve justice, especially economic justice, and equality under capitalism because capitalism was never designed for that to be the case. The assaults from the present system necessitate that most activists work for reforms, but those of us who are radicals understand that it is possible to do so at the very same time that we work for fundamental change-a revolution.""

- Barbara Smith

0 likesAfrican-American feministsWomen authors from the United StatesLGBT peopleSocialists from the United States20th-century African-American women
"It is a lake in width, it is enclosed in masonry, and it measures about three miles around! Superb! Few architects think in measurements as big as that... Any architect would thrill at the harmony of the facade, an unbroken stretch of repeated pillars leading from the far angles of the structure to the central opening, which is dominated, by three imposing towers with broken summits... The Vat rises in fair majesty against the heavens... All the ancient power of the temple and its gods is puissant still. It surrounds those who look upon the wonder. The eyes sweep upwards over the rising storeys, up, up, to the mounting towers, to the pure firmament, and pause subdued. It is ever thus. Some power overcomes, some mysterious spell is caste, one never look upon the ensemble of the Vat without a thrill, a pause, a feeling of being caught up into the heavens. Perhaps it is the most impressive sight in the world of edifices. The whole place is covered, once you open your eyes to it, columns, lintels, surbases, panels, pediments, jambs of doors and windows. One says that this holy sanctuary contained a wondorus statue of God Vishnu carved from precious stone... The portico is magnificent in a way not unfamiliar. One is at once in harmony with the plan. Nothing exotic about it, nothing that shocks Western traditions, simply grandeur and dignified beauty as we know it in our own architecture.""

- Helen Churchill Candee

0 likesNovelists from New York CityTravel writersWomen authors from the United StatesJournalists from New York CityFeminists from the United States
"As scholars such as Leo Chavez and Otto Santa Ana have shown, threat narratives of replacement, conquest, invasion, and infestation have circulated for well over a century. What is new is how this racist rhetoric is being promulgated by a particularly influential set of forces that includes a white nationalist president, formidable conservative media ecosystem, and an empowered anti-immigrant and alt-right political contingent, often undergirded by a persistent gun culture." Together, this nativist assemblage has taken up the white nationalist rhetoric of the "great replacement"-a conspiracy theory in which white people are being systematically "replaced" by people of color through mass migration (possibly orchestrated by Jews and other "globalists"). Fox hosts Tucker Carlson and Laura Ingraham in particular characterize white Americans as being "replaced through immigration to the benefit of Democrats." Ingraham tells Fox viewers that "the Democrats want to replace many of you. with newly amnestied citizens and an ever-increasing number of chain immigrants"...Pushing a conspiracy theory that Democrats are encouraging noncitizens to vote to win elections, Trump, Fox, and other antiimmigrant forces have created a xenophobic resonance machine that continually characterizes Mexicans and other Latinx populations as an invasive force. Speaking to Texas lieutenant governor Dan Patrick, Ingraham characterized Texas as "completely overrun by this illegal invasion" and said that "calling it anything but an invasion at this point is just not being honest with people.""

- Laura Ingraham

0 likesLawyers from the United StatesWomen in lawPolitical commentators from the United StatesNon-fiction authors from the United StatesWomen authors from the United States
"ONCE A MONTH, I open e-mail with an extra rush on anticipation. It’s usually the day after my column, “The Doctor Files,” runs in the Health Section of the Los Angeles Times. Because the column shares true stories as well as the emotional side of doctoring, it invariably touches someone. Sometimes I receive as many as 20 responses—positive and negative. I might go through a dozen drafts to produce my final 800-word version, but I consider the time well spent. Revealing medicine’s humanity and inner workings to readers has become, in a way, my personal crusade. I’m an infectious diseases and tropical medicine specialist. Since 1987, I’ve also been a broadcast journalist, a lay lecturer, a magazine writer, and a columnist. I didn’t set out to combine medicine and communications. In fact, 17 years ago, as a rookie ID attending, the possibility of someday linking two careers never crossed my mind. ... If you want to tool up, fine; there are many avenues to learning the crafts of print and broadcast journalism, even acting classes and Toastmasters to aid effective public speaking. But the foremost key is discovering your own message and passion, whether it be antibiotic use and abuse, food and water safety, or vaccination. Most importantly, never underestimate the power of a human story, simply and honestly told. And in infectious diseases, do we have stories."

- Claire Panosian

0 likesWomen academics from the United StatesPhysicians from Los AngelesJournalists from the United StatesWomen authors from the United StatesStanford University alumni
"Your favor containing the question, as to whether I consider myself a "new woman" is before me. As a rule I do not consider myself at all. I am, and always have been a progressive woman, and while never directly attacking the conventionalities of society, have always done, or attempted to do those things which I have considered conducive to my health, convenience or emolument, as for instance: Attended college and graduated when the general sentiment of the people was against it, and this after I had been a married woman. Entered a law school and graduated, at a time when there was much opposition to such. Applied for, and was admitted ultimately to the United States Supreme Court. Such a course had been previously unknown in our history. I was the first woman to ride a wheel in the District of Columbia, which I persisted in doing notwithstanding newspaper comments. I accepted a nomination to the Presidency by the Equal Rights Party, and my letter of acceptance was published throughout the length and breadth of 2 worlds. I do not believe in sex distinction in literature, law, politics, or trade; or that modesty and virtue are more becoming to women than to men; but wish we had more of it everywhere. I was new about 60 years ago, but did not then appreciate my privileges. Yours truly, Belva A. Lockwood."

- Belva Ann Lockwood

0 likesLawyers from the United StatesWomen in lawEducators from the United StatesWomen authors from the United StatesWomen's rights activists
"A major turning point for me was in high school, when I came across Luis Alberto Urrea's book "The Devil's Highway" about a group of Mexican men who die trying to cross the militarized border. That book has a lot of Spanglish in it. And it was the first time that I realized that the voices of people like my mother and people like my father could be made into art. And that book inspired me to pursue a career as a journalist in Mexico, which is the first time that I began to refer to myself as Jean Guerrero for the first time since I was a kid. But when I came back to the U.S., you know, I started my career as a - in public radio. And I remember asking myself when I was signing off of stories, like, do I want to refer to myself as Jean Guerrero or as Jean Guerrero? And ultimately, I chose the Anglicized version because I - there was some feeling in me that I was going to be judged by my mostly white managers as trying to be provocative or something if I claimed Jean Guerrero. So I again, I reverted to this Anglicized pronunciation and didn't think much about how I was pronouncing my name for many years as I was, you know, covering the impact of the Trump administration's immigration policies, you know, covering white nationalism, the rise of white nationalism. I wrote a book about Stephen Miller, Trump's senior adviser. But then I began to receive a lot of hate mail that was directed at me based on my family, based on my background, you know, people sending me racial slurs about my Mexican-ness, people telling me that I should be deported, really ugly stuff that was rooted in my identity as a Mexican and Puerto Rican woman. And that, for me, was a huge turning point where I decided, you know, I want to say my name correctly now. I want these people snarling at me to, you know, shrivel at the sound of my name, Jean Guerrero. Like, that is who I am. And I want to show that I am proud of it."

- Jean Guerrero

0 likesJournalists from San DiegoNon-fiction authors from the United StatesEssayists from the United StatesColumnists from the United StatesWomen authors from the United States
"I cannot think that the measure of one's belief is the extent to which he tries to coerce others into believing it or acting upon it, but the extent to which he is willing to sacrifice for it himself. If, for instance, I am, because of my well-intentioned but mistaken notions, depriving the Department of Defense of ten dollars per year for making a guided missile, why does not someone convinced of the necessity of the weapon come forward and voluntarily make up that ten dollars? Is it not mere pettiness to insist that I would stand to be "protected" by this sacrifice? (I would also stand to be annihilated by it.) The money spent trying to make me comply could be squandered, instead, on the purposes for which my tax money would be used. But, no, this non-compliance constitutes an affront which cannot be ignored. It is no doubt the fear that even one insignificant defiance will produce a rent in the whole fabric, and that the cloth may some day be beyond repair. Perhaps we do not need the garment at all and should throw it into the rag bag before it is completely in tatters. If the idea I champion is worthless, not many will be impressed to follow suit and intransigence can be regretted, deplored and suffered. If, on the other hand, only the law keeps most people from acting with me, then this must be the worst kind of despotism-it must be the minority who are keeping the majority in line with the whip of the law. Or perhaps everyone is being kept in line with the whip, and no one dares look the thing in the face for what it is."

- Juanita Morrow Nelson

0 likesPacifistsAnti-war activistsTax resistersEssayists from the United StatesWomen authors from the United States
"I didn't ever miss school until I was sixteen years old and I went with my mother to visit her parents in Georgia. That's where I guess I did my very first action, because our train was late for changing in Cincinnati and we were rushed into a car. By the time we got settled, I recalled, I looked around and saw that we were in a Jim Crow car. Now I'd heard of these things, and I knew about that sort of thing...This was at a time when all people who had darker-colored skin, or part dark African ancestry, were seated in a particular place and could not go anywhere else-in streetcars and so forth. In the South particularly they had fountains that said, "whites," "colored," all that sort of thing. It was a very much division in talking about races, which I don't like. I think there's one race anyway, as far as I'm concerned. So I asked my mother if we couldn't change cars and she said, "Oh Nita, I'm just tired." And I think that was true. And I sat and fumed, and finally I got up and sat in every car in that train because I was so upset, and my recollection-this was a long time ago, of course-is that nobody bothered me except the porter, and he was afraid that something would happen to me, because he had the same color skin that I had. Then I went back and sat by my Mother and I felt better because I had expressed myself."

- Juanita Morrow Nelson

0 likesPacifistsAnti-war activistsTax resistersEssayists from the United StatesWomen authors from the United States
"I did go to Howard University, and that was where I was arrested for the first time. I went with two of my friends who were undergrad coeds, downtown in Washington, DC, which was about as segregated as anyplace in the United States at that time. I went to Howard in 1941. This was in '43 though, at the beginning of the year, I think. And we went to a drugstore that had a lunch counter-asked for some hot chocolate. We were told, "We don't serve Negroes." We said, "Well, we'd like to see the manager." "The manager isn't in." And we said, "Well, we have plenty of time. We'll just sit here." And finally they brought the hot chocolate, but they gave us tickets, bills for 25 cents, when it clearly stated on the board that hot chocolate was ten cents a cup, so that's what we put down. And I always like to say that's probably all we had anyway. But, then we walked out and were met by-my recollection is-seven of DC's finest, that is, the police. And they put us in the paddy wagon and took us to jail. After we had this incident, a woman who became a very dear friend, Pauli Murray, was there. She was about ten years older than us coeds. She was in law school, and she knew about CORE that had started. And we formed the Howard's—I think it was called "Civil Rights Committee" and actually opened up a restaurant on the edge of campus in one week, less than a week. I never had such a quick victory, never since that time. It was just a sort of a greasy spoon restaurant, but it was a heady victory for us. We had a picket line; we had a sit–in; lots of people agreed with us, and he capitulated. (By "opened up") I mean we desegregated it."

- Juanita Morrow Nelson

0 likesPacifistsAnti-war activistsTax resistersEssayists from the United StatesWomen authors from the United States
"we went into the Bar H Truck Stop, and sat at the table, and then were startled when the waitress came and said, "We don't serve colored." And we thought, oh my god, we're fifty miles from home—we wanna go home,; we don't wanna have a big deal. So, we're not gonna fight this thing. We're just gonna sit here for twenty minutes, half hour, just to show that we don't approve of this. Well, we were within no more than five minutes of leaving when two policemen came. They had sent the dishwasher down to the police barracks, that was about a mile down the road, and they came and said, you know...very officious, "Show me your..." I've forgotten; they asked some question, and we looked at each other, rolled our eyes, and answered, and then [they] said, "Show me your driver's license." And reluctantly, the three of them did, and I was going to do it, I'm sure, but I said, "I want to ask you a question." "Ahp...Show me your license." And I said it again. They arrested me. And people always want to know, what were you going to ask, and I really don't know. I think I was really stalling because it hurt me so much to comply with this. Then I didn't cooperate; they carried me out to the police car, and the others followed in our car. This was in Elkton, Maryland; I shall never forget it. They stopped the car in front of the jail and told me to get out. "Am I going home?" "No." "Well then I'm not going to get out." So they put something—I think they call them "twisters"—they're handcuffs, but they have little points in them and they twisted them, and I hollered. It hurt. The others came over to complain and they arrested them. All four of us were arrested in Elkton, Maryland, carried up to the jail; they tried to fingerprint us, we wouldn't—so they would move us from one place to another, and open our fingers and do that sort of thing... It was in all the papers and stuff because Route 40 was quite something; it was notorious."

- Juanita Morrow Nelson

0 likesPacifistsAnti-war activistsTax resistersEssayists from the United StatesWomen authors from the United States
"One of my great satisfactions has been a revival of curiosity. I lost it in the 1920's and early 1930's. Human affairs seemed to me to be headed for collapse. War was not over, and men were taking it for granted it was. The failure of the hopes of previous generations had taught us nothing. The sense of disaster was strong in me. What I most feared was that we were raising our standard of living at the expense of our standard of character. If you believed as I did (and do) that permanent human betterment must rest on a sound moral basis, then our house would collapse sooner or later. It was taking a longer view, looking at my fifty years as a whole, that revived me. I thought I saw a spiral, was eager to prove it. Once more I am curious. It is an armchair curiosity-no longer can I go out and see for myself; but that has its advantages. It compels longer reflection, intensifies the conviction that taking time, having patience, doing one thing at a time are the essentials for solid improvement, for finding answers. Perhaps, I tell myself, I may from an armchair find better answers than I have yet found to those questions which set me at my day's work, the still unanswered questions of the most fruitful life for women in civilization, the true nature of revolutions, even the mystery of God. It is the last of the three which disturbs me least. The greatest of mysteries, it has become for me the greatest of realities."

- Ida Tarbell

0 likesJournalists from the United StatesBiographers from the United StatesWomen authors from the United StatesWomen born in the 19th centuryPeople from Pennsylvania
"I was quite clear about the work I wanted to do. It was to continue writing and speaking on the few subjects on which I felt strongly, and of which I knew a little. These subjects had made a pattern in my mind. If men would work out this pattern I felt that they would go a long way towards ending the world's quarrels, quieting its confusions. First and most important were the privileges they had snatched. I wanted to see them all gradually scrapped, cost what it might economically. They were a threat to honest men, to sound industry, to peaceful international Life. I wanted to help spread the knowledge of all the intelligent efforts within and without industry and government, to put an end to militancy, replace it with actual understanding. And then I wanted to do my part towards making the world acquainted with the man who I believed had best shown how to carry out a program of cooperation based on consideration of others-that was Abraham Lincoln. There was a man, I told myself, who took the time to understand a thing before he spoke. He knew that hurry, acting before you were reasonably sure, almost invariably makes a mess of even the best intentions. He wanted to know what he was about before he acted, also he wanted all those upon whom he must depend for results to know what he was about and why. Whatever he did, he did without malice, taking into account men's limitations, not asking more from any one than he could give. More than anybody I had studied he applied in public affairs Frederick Taylor's rules for achievement of which I have spoken above. The more people who knew about Lincoln, the more chance democracy had to destroy its two chief enemies, privilege and militancy. I proposed to take every chance I had to talk about him."

- Ida Tarbell

0 likesJournalists from the United StatesBiographers from the United StatesWomen authors from the United StatesWomen born in the 19th centuryPeople from Pennsylvania
"Writing as a well-trained historian who deliberately chose not to be part of the academy, Beard asserted boldly that women always were and always had been a force in history. Women were central to the historical process and History, to be true to life, would have to be written so that their world-view, their vantage point, would be as fully represented in it as that of men. "Woman is and makes history," she asserted and devoted her life to winning recognition for that fact. Mary Beard was herself an activist in the labor and feminist movement of the 1920s. She, together with a remarkable group of older suffragists, spent years in the struggle to create a World Center for Women's Archives, which was to serve as a repository of the sources of Women's History and was "to encourage recognition of women as co-makers of history." Their effort failed for lack of support in the 1940s, but it did not fail entirely, for out of this struggle came the creation of one of the major Women's History archives in the United States-the Schlesinger Library Archives at Radcliffe College, as well as, eventually, the Miriam Holden collection, now housed at Princeton University. Mary Beard not only conceptualized Women's History as an academic topic, she wrote four pioneering works on the subject and showed in her collaborative works with her husband, the historian Charles Beard, how the shifting focus provided by attention to women would transform the historical narrative."

- Mary Ritter Beard

0 likesHistorians from the United StatesWomen authors from the United States
"Crystal Eastman is dead. And all over the world there are women and men who will feel touched with loss, who will look on a world that seems more sober, more subdued. In her short life Crystal Eastman brushed against many other lives, and wherever she moved she carried with her the breath of courage and a contagious belief in the coming triumph of freedom and decent human relations. These were her religion. She preached it in many places and in many forms. In the struggle for woman's suffrage and for equality between men and women; in her work for peace and the rule of reason among peoples; in the fight for social justice and human liberty-as feminist, pacifist, socialist-she fought for her faith. Her strength, her beauty, her vitality and enthusiasm, her rich and compelling personality-these she threw with reckless vigor into every cause that promised a finer life to the world. She spent herself wholly, and died-too young...As a feminist Crystal Eastman was more than an ardent, militant advocate of votes for her sex. She was to thousands of young women and young men a symbol of what the free woman might be. Unlike some of her contemporaries, embittered by the long and unreasoning struggle, she never lost her sense of balance or her friendly sympathy with men. She fought not for a sterile victory for her sex but for her religion-the triumph of freedom and decent human relations. Since they could be won only through the winning of equality and the vote-those must come first. But she was fair and steady and consistent... Her spirit and her steady faith in peace and freedom and justice lent strength to our own purpose, and they will remain with us."

- Crystal Eastman

0 likesLawyers from the United StatesAnti-war activistsWomen activists from the United StatesWomen in lawWomen authors from the United States
"When the early Woman Suffragists took their stand for a redress of the wrongs of women, they used no vague or ambiguous language. As early as 1838 Angelina Grimké and Abby Kelley, who were the first women orators I ever heard, uttered their protest against the wrongs of woman, from an anti-slavery platform. They severely denounced the custom of society which closed the doors of remunerative industries against women, and thereby condemned large numbers to abject dependence and compulsory poverty. Ten years later, when the first Convention was held at Seneca Falls, New York, and occasion commemorated by this weeks’ International Conference, women reiterated the protest and the denunciation, and demanded political equality as a remedy for these wrongs. Two years later another Woman’s Convention was held in Worcester, Mass., and again there rang out the demand for equal political rights for men and women, equal educational opportunities, and “partnership in the labors and gains, risks and remunerations, of productive industry.” It is impossible to-day to describe the fierce outburst of ridicule with which the public received these demands. Press and pulpit, legislatures and courts, public men and private citizens, society and fashion, all hastened to wash their hands of these innovators, and to label them with the opprobrious epithets so lavishly affixed to those who inaugurate a reform."

- Mary Livermore

0 likesJournalists from the United StatesAbolitionistsWomen's rights activistsWomen activists from the United StatesWomen authors from the United States
"Above all, at the present time, should women cultivate what they grievously lack, a fine esprit de corps. They should stand together in a solidarity that can not be shaken by difference of opinion, nor weakened by jealousy, nor undermined by the cruel gossip and scandal of the world. “Any stone is good enough to throw at a dog,” says Frances Power Cobbe, ” and there is yet a spirit in the world that regards any slur, innuendo, or hint of baseness as legitimate if uttered concerning a woman.” “the woman Thou gavest me, she gave me of the tre and I did eat,” is still the pitiful plea of the shirk and the coward. It should not be echoed by women, nor exalted by them to the dignity of an accusation. I lack language in which to express my sense of reprobation of the course pursued by those women who, from their soft and easy homes, where they are anchored in the love of manly husbands, enter the arena of public life only to beat back their sisters who seek larger opportunities than suffice for themselves; who make their own opinions and wishes the measure of all women’s needs, and cry out to legislatures and courts, parliaments and congresses: “Hold, enough! Concede to women no more of their demands, for we have all the rights we want!” “Whenever a wrong is done To the humblest and the weakest ‘neath the all-beholding sun, That wrong is also done to us, and they are slaves most base, Whose love of right is for themselves, and not for all the race.”"

- Mary Livermore

0 likesJournalists from the United StatesAbolitionistsWomen's rights activistsWomen activists from the United StatesWomen authors from the United States
"It is eminently fitting and proper that we, as Americans, celebrate the birth of the man who, by a single stroke of his pen — albeit, a reluctant stroke — gave the Negro the right to stand with his face to the sun and proclaim to the world, “I am a man!” It is our right and our duty to commemorate his birth, to mourn his death, to revere the twelfth of February as a holiday, to come together to lay laurel wreaths on his tomb. But we Americans of the darker skin have another day as dear to us as the twelfth of February, less well known, perhaps, but which we should acclaim with shouts of joy, even as we acclaim the day which has grown familiar by long usage. That day is the birthday of Frederick Douglass. Lincoln and Douglass; Douglass and Lincoln! Names ever linked in history and in the hearts of a grateful race as the two great emancipators, the two men above all other Americans, fearless, true, brave, strong, the western ideal of manhood. Is it not fitting that their natal days should come within a few hours of each other. Is it not right that when the Negro child lifts its eyes to the American flag on Lincoln’s day e should, at the same time, think of the man whose thunderous voice never ceased in its denunciation of wrong, its acclamation of right, its spurring the immortal Lincoln to be true to his highest ideals; its sorrowful wail when he seemed to fail the nation? Verily, on this day of days we of the darker hued skin have a richer heritage than our white brothers — ours the proud possession of two heroes, theirs of but one. . . ."

- Alice Dunbar Nelson

0 likes20th-century poets from the United StatesWomen journalists from the United StatesPolitical activistsWomen activists from the United StatesWomen authors from the United States
"Anachronistic as this labyrinthine mythology may appear to the foreign mind, many of India's ancient theories about the universe are startlingly modem in scope and worthy of a people who are credited with the invention of the zero, as well as algebra and its application of astronomy and geometry; a people who so carefully observed the heavens that, in the opinion of Monier- Williams, they determined the moon's synodical revolution much more correctly than the Greeks." This notion of the sleeping and waking, or contracting and expanding, of the Life Force, so long a part of Hindu cosmology, has recently been expressed in relevant terms in an article written for a British scientific journal by Professor Fred Hoyle, Britain's foremost astronomer. " "Plainly, contemporary Western science's description of an astronomical universe of such vast magnitude that distances must be measured in terms as abstract as light-years is not new to Hinduism whose wise men, millennia ago, came up with the term kalpa to signify the inconceivable duration of the period elapsing between the beginning and end of a world system." "It is clear that Indian religious cosmology is sharply at variance with that inherited by Western peoples from the Semites. On the highest level, when stripped of mythological embroidery, Hinduism's conceptions of space, time and multiple universes approximate in range and abstraction the most advanced scientific thought." "Hinduism created such arresting icons as the divine two-in-one embrace of Shiva and Shakti; or Shiva alone, half male, half female, or the two-sided figure of Hari-Hara, an expression of the seemingly "opposite" creative-destructive forces of Vishnu and Shiva embodied in one being"

- Nancy Wilson Ross

0 likesNovelists from the United StatesWomen authors from the United StatesPeople from Washington (state)Women born in the 1900s
"The federal government's Indian Removal policies wrenched many Native peoples from our homelands. It separated us from our traditional knowledge and lifeways, the bones of our ancestors, our sustaining plants—but even this did not extinguish identity. So the government tried a new tool, separating children from their families and cultures, sending them far away to school, long enough, they hoped, to make them forget who they were. [...] Children, language, lands: almost everything was stripped away, stolen when you weren't looking because you were trying to stay alive. In the face of such loss, one thing our people could not surrender was the meaning of land. In the settler mind, land was property, real estate, capital, or natural resources. But to our people, it was everything: identity, the connection to our ancestors, the home of our nonhuman kinfolk, our pharmacy, our library, the source of all that sustained us. Our lands were where our responsibility to the world was enacted, sacred ground. It belonged to itself; it was a gift, not a commodity, so it could never be bought or sold. These are the meanings people took with them when they were forced from their ancient homelands to new places. Whether it was their homeland or the new land forced upon them, land held in common gave people strength; it gave them something to fight for. And so—in the eyes of the federal government—that belief was a threat."

- Robin Wall Kimmerer

0 likesWomen authors from the United StatesEnvironmentalists from the United StatesNaturalists from the United StatesBotanists from the United StatesWomen scientists from the United States
"One of the things that guided how I was thinking about the ending was this Alice Walker quote, where she’s talking about writing The Color Purple and about what a radical act it is to give certain characters a happier, peaceful ending. I don’t know that Libertie necessarily has a happy ending, but she has an ending in which she is in a place of strength that she wasn’t necessarily before. That was really important for me, as an artistic and political choice. As I was writing the first draft, I was also teaching the Toni Morrison novel Love. I was reading a lot of her interviews around the time that book came out, and she did this really wonderful interview with Charlie Rose. He asks her about her characters being happy and she says something like, “They know something about themselves that they didn’t know before. And so in that way, they have won.” And she said, “Winning isn’t like your character gets a fancy car at the end or a big job, or gets the girl or anything like that. Winning is, they didn’t know something about themselves before and now they understand something about themselves fundamentally at the end of the narrative. And in that way, they have ‘won.’” And then she says, sort of very playfully, as she does in her interviews, she says, “I only write about winners.” So I think about that a lot when I’m writing and thinking about what sort of choices the characters make and why you may follow a character through a story and what that might look like when you’re writing."

- Kaitlyn Greenidge

0 likesEssayists from the United StatesWomen authors from the United StatesNovelists from Boston
"I was born in 1933 in Vienna, Austria, the year Hitler came to power; his shadow shadowed me." So Evelyn Torton Beck began the narrative of her life as a Jewish lesbian feminist at the NYU "Women's Liberation and Jewish Identity" conference...Beck described the difficulty of including Jewish themes in feminist discourse. "First, there is the fear of attack that produces a protective silence; second, is the fear of being perceived as too 'demanding: 'pushy, or 'politically incorrect. Third, and possibly more than any other factor, the fear of being excluded keeps Jewish women silent. Speaking and writing about explicitly Jewish themes (or even including them substantially) raises the worry that the work will be perceived as marginal, and therefore not as widely read and discussed." With Jews invisible and excluded, the "benign' anti-Semitism of indifference and insensitivity took over. Feminists categorized Jews with a radical "otherness" that was denied at the very moment it was created. "If Jews do not fit in, Beck worried, "it is quite likely that other groups may not fit into the conceptual framework we have constructed." Yet Beck maintained her optimism. "Across the U.S. and in many other parts of the world, Jewish lesbian-feminist communities were in the process of coming together; their very existence was exhilarating and inspired hope that by organizing around our differences, would come unity, and that our feminist projects, in all their complexity, would succeed."

- Evelyn Torton Beck

0 likesWomen academics from the United StatesPsychologists from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesEducators from the United States
"As an Indian woman, I come from a long history of people who have listened to the language of this continent, people who have known that corn grows with the songs and prayers of the people, that it has a story to tell, that the world is alive...This intuitive and common language is what I seek for my writing, work in touch with the mystery and force of life, work that speaks a few of the many voices around us...It is also poetry, this science, and I note how often scientific theories lead to the world of poetry and vision, theories telling us how atoms that were stars have been transformed into our living, breathing bodies. And in these theories, or maybe they should be called stories, we begin to understand how we are each many people, including the stars we once were, and how we are in essence the earth and the universe, how what we do travels clear around the earth and returns. In a single moment of our living, there is our ancestral and personal history, our future, even our deaths planted in us and already growing toward their fulfillment. The corn plants are there, and like all the rest we are forever merging our borders with theirs in the world collective. Our very lives might depend on this listening. In the Chernobyl nuclear accident, the wind told the story that was being suppressed by the people. It gave away the truth. It carried the story of danger to other countries. It was a poet, a prophet, a scientist. Sometimes, like the wind, poetry has its own laws speaking for the life of the planet. It is a language that wants to bring back together what the other words have torn apart. It is the language of life speaking through us about the sacredness of life."

- Linda Hogan (writer)

0 likesPlaywrights from the United StatesNovelists from the United States20th-century poets from the United StatesNative American activistsWomen authors from the United States
"I work best if I allow the process to take place. That doesn't mean I don't think, take measurements of what is just, feel out what is valuable to life, to self, to earth, where to take, where to return, what is the responsibility of my own work-you know, response-ability. I ask myself how best to let my words serve. I know that part of that is to take a global perspective, because I see what's happening in the world, and others see, and our combined voices are a chorus, a movement toward life. They are a protest against human-imposed suffering. They are vital energy going out into the world. We feed each other with that energy when we read each other's work. My other responsibility, I think, is to be honest about my life. That doesn't mean I won't write fiction, or that I'll "tell all"...But it means this: that I, as an Indian woman, from a non middle-class background, on the margin, not a member of the dominant culture I need to speak what my struggle has been, and offer the strength of that survival to keep us all moving together, to offer back my own words. This means to speak about what it's like to be of mixed blood, to have suffered losses, to have not been educated, to have worked primarily at working-class jobs until fairly recently and to have worked as a writer. Not that I think my own life is so significant although sometimes I think it's pretty incredible, I'll tell ya!...it's part of a historical process. It's a woman's experience, and an Indian woman's experience. And I've been given this gift of words, and I need to speak this life, and the political dimensions of it. I need to make the interpretation of my own place and the places of others in the American context. But I don't want to get too serious here. These responsibilities shouldn't be taken so seriously by writers, by women, as to take away passion, and joy, and play. Because we've got to keep energy moving. We must take in and out, like breathing. I've always thought there's nothing less peaceful than a somber peace movement, you know what I mean? You know those T shirts with Emma Goldman, saying, "If I can't dance, I don't want to be part of your revolution?" That's what peace and equality must mean to us all-that we can have joy in living, and no more cold war of the inner self."

- Linda Hogan (writer)

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"When I read Cathy Park Hong’s Minor Feelings: An Asian American Reckoning, it felt like I was being shaken awake to something I had convinced myself wasn’t real. The subtle ways Asian Americans are dismissed; how Asian American women feel the need to apologize when taking up any sort of space. I was also floored by how she described the ripple effect of the Chinese Exclusion Act: how that fear of not wanting to stick out has been passed down through generations, and how this survival tactic limits us and can cause self-hate. And at the same time, Cathy shares stories that feel so personal, so fresh and so specific, nobody else could’ve written them. I had never read a depiction of three contemporary, young Asian American women that was so complicated, interesting or full of both love and conflict. Her writing is beautiful, funny, sharp and—most importantly to a working mother of two who has few brain cells left at the end of the day—easy to read. I annotated the hell out of Minor Feelings—it’s the kind of book you want to dog-ear and underline. Reading it was such a crazy feeling: I felt so seen that I couldn’t believe that this book existed. And it’s become even more painfully relevant in a year in which anti-Asian violence, which has always existed in America, has spiked so aggressively, putting our communities on high alert and searching for solidarity. This is the book to read when you ask me, “How can I be an ally?” This is the book to read if you want to educate yourself. This is the book to read if you want to be more in touch with your humanity."

- Cathy Park Hong

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"What was she trying to tell me? Did she want to say that life was empty and grey, pitiless in its ordinariness? Like a wicked serpent life wraps its coils around your airy dreams and winged desires, smothering them with its venomous breath, killing them on the spot before they have a chance to bloom. Your struggles will be in vain, your attempts to free yourself from the ordinary, to rise above-life will ridicule and crush you without mercy. Is that what she wanted to say? Or did she want to say that love is small and ephemeral?-A pale spark against the dark back-drop of life; flashing but for a moment, only to vanish in the thick darkness? It cannot open up cloudless, starlit skies; cannot pour blue light over the cloudy paths of life. It is easily extinguished with only a little water; even its purist flame does not burn eternal. Is that what she wanted to say? Or perhaps she wanted to remind me that however beautiful and jubilant life can be, however brightly the sun of love can shimmer, embracing you with its gentle rays, there will always be, standing behind your shoulder, a merciless enemy as old as life itself-death. It stands behind you as you stretch out your hand toward the happiness calling out to you nearby; as you lie in the arms of your ardent beloved and dream of eternity; as you begin a great project and in passionate desires see it through to its end-it is always there behind you, with a cold smile on its bony face, ready to steal away your life, your love, your creative accomplishments-What was she trying to tell me?"

- Anna Margolin

0 likes20th-century poets from the United StatesWomen authors from the United StatesImmigrants to the United States
"In her study of gay culture, Another Mother Tongue, Judy Grahn envisions the women warriors in the lesbian tradition from antiquity to the persecution of lesbians in the U.S. armed forces since World War II. Grahn begins her odyssey of the lesbian warrior with the Celtic queen Boudica. Grahn disclosed details of the Amazon peoples on the European and African continents, who lived circa 3000 B.C.E. The oldest of these peoples were Libyan in northwest Africa who "were known not only as warriors but as founders of cities," most of which were named after their female generals, such as Myrine, Mytilene, Elaia, Anaia, Gryneia, Kyme. "At the city of Ephesus the Amazons established a shrine and magnificent statue to the Goddess Artemis." Included in this section of Grahn's book is a description of one of the many horrific witch-hunts of lesbians in the U.S. army in modern times. This ended in Grahn's discharge in 1960. "Military authority," she writes, "rules by the breaking of pride and dignity as much as by any threat of bodily harm. Nor can anyone humiliate you as deeply as your own." Describing this period in her life, Grahn continues: "Discharged into a poor area of Washington, D.C., with $80 and utter demoralization... I found that despair has no bottom; it can multiply itself indefinitely, inside the mind and outside. . . . I thrashed about at the bottom of the well of degradation among the more demoralized of America's people.... But I had to put the pieces of my life back together somehow." Grahn emerged from this time "fighting, studying, making notes on my own about Gay people I knew," embodying the warrior legacy she was soon to uncover in her search and make available to us."

- Judy Grahn

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"In 1973 a lesbian-feminist press collective in Oakland published a long poem by a working-class lesbian, Judy Grahn. In "A Woman Is Talking to Death" Grahn gives chapter and verse to the "death" that is self-denial, accepted disempowerment, passivity, mutual betrayal. ("Death sits on my doorstep/ cleaning his revolver.") Stylistically it transits from a long, open narrative line to dialogue to blocks of prose to invocation, from linear anecdote to surreal images. What's notable is the freedom of line and voice, a colloquial diction with surges of intensity. A great public poem, emerging from a new and vital women's movement, expanding the political imaginary of Whitman and Duncan, enlarging the potentialities of gay and lesbian poetry. In sometimes raw urgency, it locates its voice in the class- and race-inflected lives of everyday "common women"...Grahn herself wrote of the poem: "The particular challenges... for me were ... the criss-cross oppressions which... continually divide us-and how to define a lesbian life within the context of other people in the world. I did not realize at the time that I was also taking up the subject of heroes in a modern life which for many people is more like a war than not, or that I would begin a redefinition for myself of the subject of love."

- Judy Grahn

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"Jiménez Román and Flores write: "Afro-Latin@ is at the personal level a unique and distinctive experience and identity because of its range among and between Latin@, Black, and United States American dimensions of lived reality. In their quest for a full and appropriate sense of social identity Afro-Latin@s are thus typically pulled in three directions at once and share a complex, multidimensional optic on contemporary society." Taking a cue from W.E.B. Du Bois, we might name this three-pronged web of affiliations "triple-consciousness." To paraphrase those unforgettable lines from The Souls of Black Folk (1903) in studying the historical and contemporary experience of United States Afro-Latin@, one ever feels his three-ness, -a Latin@, a Negro, an American; three souls, three thoughts, three unreconciled strivings; three warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder. Du Bois's reference to strength and resilience bears emphasis: the multiple experiences and perspectives including the contradictions, pain, and outrage-does not necessarily translate into pathological confusion. As many of the contributions to this volume suggest, embracing and celebrating all the dimensions of one's self has not only been possible but has also resulted in significant innovations at the personal and collective level."

- Miriam Jiménez Román

0 likesWomen academics from the United States21st-century African-American womenAuthors from Puerto Rico20th-century African-American womenWomen authors from the United States
"In terms of the future, my Anishinaabemowin language has a word, kobade—a very small word, but in reality an extremely sophisticated concept. The idea is that everything that’s in the past and the future is also in the now, but it’s not as simplistic as that. It’s more like there exists a spiral of intergenerational connections, so that even if you are in the present you have spirit persons at your side; they can be ancient spirits, considered to be from the past or from the future. Kobade is the recognition of all persons, not just human persons, and of all the intergenerational connections that we have, which are never linear, but spiral. In my language some people may describe it as a chain, wherein we’re connected to each other, so that the future is always containing the past and the present; I don’t use the word “chain” because I work in Black Studies and it just feels heavy and inappropriate. I use the image of a spiral. This is very different from the former science fiction model, what was called “extrapolative fiction.” This word came directly from Robert A. Heinlein, who took the idea from mathematical equations, where you pull something out of the past or the present and draw this imagined plausible future from one dot to another. That’s an extremely linear concept, too simplistic to allow other forms of thinking. For example, we just don’t arbitrarily choose a certain point in the past when writing and developing characters; there can be all kinds of remnants of pasts, presents, and futures."

- Grace Dillon

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"Anarchism understood that any egalitarian form of social organization, especially one seeking a thoroughgoing eradication of domination, had to be premised on both individual and collective freedom—no one is free unless everyone is free, and everyone can only be free if each person can individuate or actualize themselves in the most expansive of senses. Anarchism also recognized, if only intuitively, that such a task is both a constant balancing act and the stuff of real life. One person's freedom necessarily infringes on another's, or even on the good of all. No common good can meet everyone's needs and desires. This doesn't mean throwing up one's hands and going the route of liberalism or communism, propping up one side of the equation—ultimately artificially—in hopes of resolving this ongoing tension. [...] Anarchism understood that this tension is positive, as a creative and inherent part of human existence. It highlights that people are not all alike, nor do they need, want, or desire the same things. At its best, anarchism's basic aspiration for a free society of free individuals gives transparency to what should be a productive, harmonic dissonance: figuring out ways to coexist and thrive in our differentiation. Anarchists create processes that are humane and substantively participatory. They're honest about the fact that there's always going to be uneasiness between individual and social freedom. They acknowledge that it's going to be an ongoing struggle to find the balance. This struggle is exactly where anarchism takes place. It is where the beauty of life, at its most well-rounded and self-constructed, has the greatest possibility of emerging—and at times, taking hold."

- Cindy Milstein

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"From the start, anarchism was an open political philosophy, always transforming itself in theory and practice. This, too, might be seen as part of its very definition. Anarchism has to remain dynamic if it truly aims to uncover new forms of domination and replace them with new forms of freedom, precisely because of the ever-present strain between personal and collective freedom. Self-organization necessitates everyone's participation, which requires being always amenable to new concerns and ideas. Yet when people are introduced to anarchism today, that openness, combined with a cultural propensity to forget the past, can make it seem a recent invention—without an elastic tradition, filled with debates, lessons, and experiments, to build on. Even worse, it can seem like a political praxis of "anything goes"—libertine without the libertarian—without regard for how one person's acts impact another person or community. It is critical to understand anarchism's past in order to understand its meaning, but also its problems and shortcomings as well as what we might want to retain and expand on. We study anarchist history to avoid repeating mistakes, but also to know we aren't alone on what has been and will likely be rocky, detour-filled "paths in utopia," to borrow the title of a Martin Buber book. Of course, it's generally helpful to understand historical contexts. Anarchism, for its part, is in large measure filled out and changed by its lived engagement in social struggle and visionary experimentation."

- Cindy Milstein

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"Anarchism from the start focused on what appeared as the two biggest stumbling blocks to a libertarian society: capitalism and the state. This pair, sadly, are still the predominant forms of social immiseration and control. Capitalism and statecraft loom large in terms of naturalizing—and thereby being at the root of—this immiseration and control. Their separate yet often-interrelated internal logics consolidate power monopolies for a few, always at the expense of the many. This demands that each system must both continually expand and mask its dominion. To survive, they have to make it seem normal that most people are materially impoverished and disenfranchised as economic actors, and socially impoverished and disenfranchised as political actors. They have to restructure social relations in their own image—as unthinkingly assumed ways of being and acting. The world that most of humanity produces is, as a result, denied to the vast majority, and a relative handful get to make binding decisions over all of life. Anarchism is therefore staunchly anticapitalist and antistatist, which ensures that it is a revolutionary politics, since battling such primary systems necessarily means getting to the root of them. Moving beyond capitalism and states would entail nothing less than turning the world upside down, breaking up all monopolies, and reconstituting everything in common—from institutions to ethics to everyday life."

- Cindy Milstein

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"The state, though distinct from capitalism in its form and methods, must also become a thing of the past if freedom has any chance of reigning. It's not a matter of trying to make the state kinder, more multicultural, more benign, or to follow the letter of its own law. The state's very logic asserts that a few people are better suited than everyone else to determine, as the U.S. Constitution says, "." It's not just that the state has (or increasingly doesn't) a monopoly on violence but that regardless of how it compels people to give up their power—with guns, ballots, or pacification through forms of already-circumscribed participation—it is always engaged in a variety of social control and social engineering. Statecraft, at its essence, is about a small body of people legislating, administering, and policing social policy. In this way, it also sustains other types of domination, such as institutionalized racism or heteronormativity. Increasingly, "the state" is doing this as part of a networked structure of states collaborating in blocs or global institutions. Thus, fewer and fewer people get to determine policies ranging from warfare to health care to immigration. Even the notion of representative democracy under this global regime is almost anachronistic, given that layers of nonrepresentative statecraft now work hand in hand with equally undemocratic international NGOs and multinational financial bodies."

- Cindy Milstein

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"It's never a matter of ethics versus pragmatism; it's a question of which informs the other. Humans have shown themselves capable of almost unlimited imagination and innovation—qualities that could be said to define human beings. People have used this capacity to do both great good and great harm. The point is that when humans set their minds to doing something, it's frequently possible. It makes sense to first ask what people want to do and why, from an ethical standpoint, and then get to the pragmatic how-to questions. The very process of asking what's right is how people fill out ethics in praxis, to meet new demands and dilemmas, new social conditions and contexts. Anarchism, then, brings an egalitarian ethics out into the world, making it transparent, public, and shared. It maintains an ethical orientation, while continually trying to put such notions into practice, as flawed as the effort might be. When other people come into contact with this ethical compass, they will hopefully "get it" and incorporate the same values into their lives, because it works. It offers directionality to political involvement and buttresses people's efforts to remake society. It turns surviving into thriving. That's the crucial difference between a pragmatic versus ethical impulse: people, in cooperative concert, qualitatively transform one another's lives."

- Cindy Milstein

0 likesAnarchists from the United StatesNon-fiction authors from the United StatesPolitical authors from the United StatesWomen authors from the United States
"Globalization makes anarchism's aspirations increasingly apropos. Far from being anti-globalization per se, anarchists have long dreamed of the world without borders made potentially feasible by the transformations now under way. Indeed, the means utilized by globalization are quite amenable to anarchist values, such as decentralization and interconnectedness, elastic identities and the shattering of binaries, creative borrowings, cooperation, and openness. Most strikingly, globalization is structurally undermining the centrality of states. [...] In this globalizing world, though, "nonstatist" can mean everything from supranational institutions governed by business elites and international nongovernmental organizations to world courts and regional trade zones to networks of free-floating individuals willing to employ terror tactics. Globalization within a capitalistic framework is just as likely to birth new hierarchies and deepen alienation, shaping all in its own image—the state, but also anarchism included. If anything, the changing social landscape and its many new dangers compel anarchists to take themselves and their ideas more seriously, particularly given anarchism's avant-garde role in the anticapitalist movement of movements. [...] The highly participatory practices of today's anarchism have to be continually reimagined both to keep three steps ahead of those that would contain or co-opt it, and to be up to the task of remaking society. This entails understanding the specific forms that contemporary governance is taking, in order to ensure that anarchism is reaching the right mark in its ongoing effort to dismantle the state. Both theory and practice thus need to catch up to the present if an anarchist politics is to become more than a historical footnote about a missed moment."

- Cindy Milstein

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"These days, words seem to be thrown around like so much loose change. "Democracy" is no exception. We hear demands to democraticize everything from international or supranational organizations to certain countries to technology. Many contend that democracy is the standard for good government. Still others allege that "more," "better," or even "participatory" democracy is the needed antidote to our woes. At the heart of these well-intentioned but misguided sentiments beats a genuine desire: to gain control over our lives. This is certainly understandable given the world in which we live. Anonymous, often-distant events and institutions—nearly impossible to describe, much less confront—determine whether we work, drink clean water, or have a roof over our heads. Most people feel that life isn't what it should be; many go so far as to complain about "the government" or "corporations." But beyond that, the sources of social misery are so masked they may even look friendly: starting with the Ben & Jerry's ice cream cone of "caring" capitalism to today's "green" version, from the "humanitarian" interventions of Western superpowers to a "change we can believe in" presidency. Since the real causes appear untouchable and incomprehensible, people tend to displace blame onto imaginary targets with a face: individuals rather than institutions, people rather than power. The list of scapegoats is long: from Muslims and blacks and Jews, to immigrants and queers, and so on. It's much easier to lash out at those who, like us, have little or no power. Hatred of the visible "other" replaces social struggle against seemingly invisible systems of oppression. A longing for community—a place where we can take hold of our own life, share it with others, and build something together of our own choosing—is being distorted around the globe into nationalisms, fundamentalisms, separatisms, and the resultant hate crimes, suicide bombings, and genocides. Community no longer implies a rich recognition of the self and society; it translates into a battle unto death between one tiny "us" against another small "them," as the wheels of domination roll over us all. The powerless trample the powerless, while the powerful go largely unscathed."

- Cindy Milstein

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"Freedom, particularly social freedom, is indeed utterly antithetical to a state, even a representative one. At the most basic level, representation "asks" that we give our freedom away to another; it assumes, in essence, that some should have power and many others shouldn't. Without power, equally distributed to all, we renounce our very capacity to join with everyone else in meaningfully shaping our society. We renounce our ability to self-determine, and thus our liberty. And so, no matter how enlightened leaders may be, they are governing as tyrants nonetheless, since we—"the people"—are servile to their decisions. This is not to say that representative government is comparable with more authoritarian forms of rule. A representative system that fails in its promise of, say, universal human rights is clearly preferable to a government that makes no such pretensions at all. Yet even the kindest of representative systems necessarily entails a loss of liberty. Like capitalism, a grow-or-die imperative is built into the state's very structure. [...] Whatever a state does, then, has to be in its own interests. Sometimes, of course, the state's interests coincide with those of various groups or people; they may even overlap with concepts such as justice or compassion. But these convergences are in no way central or even essential to its smooth functioning. They are merely instrumental stepping-stones as the state continually moves to maintain, solidify, and consolidate its power. Because, like it or not, all states are forced to strive for a monopoly on power. [...] In this quest to monopolize power, there will always have to be dominated subjects. As institutionalized systems of domination, then, neither state nor capital are controllable. Nor can they be mended or made benign."

- Cindy Milstein

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"I grew up thinking I didn't matter, that no one cared what I had to say. The world didn't see me, a daughter of working-class Mexican immigrants, and what it did see, it considered disposable, inconsequential. I rarely found portrayals of anyone like me-bookish and poor and surly and Brown-in the art that I enjoyed. I searched everywhere for a model for the life I wanted, but found few. I wanted to be a writer and travel around the world, but I had no idea how I was going to make that happen. I saw only snippets of that kind of life here and there. Texts like the poetry of Sandra Cisneros were a lifeline. Here was a Mexican girl from Chicago who'd become a writer and traveled alone through Europe. But texts like hers were rare finds for me, because, it seemed, I was the only one in my immediate vicinity looking for them. My teachers didn't often teach books by people of color, and I didn't have mentors or access to the internet, which was rudimentary at that time. The libraries in my community were so limited and hostile toward children that I began stealing books from the bookstore. Today, of course, I know that there were other books out there at the time that spoke to who I was, but they didn't make it into my hands very often. So when no template existed, I did what Lucille Clifton wrote about in her poem "won't you celebrate with me" and made it up."

- Erika Sánchez

0 likesWomen authors from the United States20th-century poets from the United StatesNovelists from the United StatesPeople from IllinoisMexican Americans
"Since ancient times, in every place they have ever lived, Jews have represented the frightening prospect of freedom. As long as Jews existed in any society, there was evidence that it in fact wasn’t necessary to believe what everyone else believed, that those who disagreed with their neighbors could survive and even flourish against all odds. The Jews’ continued distinctiveness, despite overwhelming pressure to become like everyone else, demonstrated their enormous effort to cultivate that freedom: devotion to law and story, deep literacy, and an absolute obsessiveness about transmitting those values between generations. The existence of Jews in any society is a reminder that freedom is possible, but only with responsibility — and that freedom without responsibility is no freedom at all. People who hate us know this. You don’t need to read the latest screed by a hater to know that unhinged killers feel entitled to freedom without any obligations to others. The insane conspiracy theories that motivate people who commit anti-Semitic violence reflect a fear of real freedom: a fondness for tyrants, an aversion to ideas unlike their own and most of all, a casting-off of responsibility for complicated problems. None of this is a coincidence. Societies that accept Jews have flourished. Societies that reject us have withered, fading into history’s night. I don’t know what to tell my children about this horror, but I do know what to tell you. The freedoms that we cherish are meaningless without our commitments to each other: to civil discourse, to actively educating the next generation, to welcoming strangers, to loving our neighbors. The beginning of freedom is the beginning of responsibility. Our night of vigil has already begun."

- Dara Horn

0 likesNovelists from the United StatesEssayists from the United StatesWomen academics from the United StatesWomen authors from the United StatesJews from the United States
"When in the fall of 2004 Chief Justice William Rehnquist fell ill with thyroid cancer, his condition set off months of conjecture over his potential replacement. Antonin Scalia's name was at the center of the speculation. On the Supreme Court for almost eighteen years, Scalia had become the intellectual leader of legal conservatives. Law students and professors- the like-minded but even many who disagreed with him- devoured his legal opinions. Of the nine sitting justices, he was most often the subject of academic law review articles. He had a celebrity quality that drew standing-room-only crowds to his appearances on college campuses. And he was held up as a model justice by President George W. Bush, who would be the one deciding on a new chief justice if Rehnquist retired. Yet Scalia was also the Court's contrarian. The speculation on Rehnquist's replacement turned on the question: Could a justice whose views of the Constitution harked back two centuries, and who routinely lost the votes of his colleagues become chief justice of the United States? Within the decorous chambers, Scalia was notorious for pushing away other justices at critical points in the decision-making process. In a close case, when he was barely holding on to a majority, he could not resist brash comments that might alienate a key vote. When he was in dissent, he did not go quietly. On critical points of law he declared that his colleagues' opinions "cannot be taken seriously"; were "beyond the absurd"; and should be considered "nothing short of preposterous." In June 2004, a few months before Rehnquist revealed the cancer, the Court ruled that the execution of mentally retarded convicts violated the Eighth Amendment prohibition on cruel and unusual punishment. Scalia, in dissent, blasted the majority: "Seldom has an opinion of this Court rested so obviously upon nothing but the personal views of its members.""

- Joan Biskupic

0 likesWomen journalists from the United StatesLawyers from the United StatesWomen authors from the United StatesWomen in lawWomen born in the 1950s
"Compared to the heavy burden of age I felt in my early thirties-panicked over the impending loss of youth about to finish me off-seventy feels positively young. Remember the 1960s slogan, "don't trust anyone over thirty"? Remember the thirty-year-old admission age to Older Women's Liberation (OWL)? Never have I felt older or more irrelevant than before feminism's Second Wave, when thirty was considered over-the-hill (for women) and the last safe age to begin a family, and your life was supposed to be fulfilled by having babies. Still feeling then like a 1950s middle class Midwestern girl, though living in New York, I retired from full-time work to become a mother; and by the time my youngest started school I was a disillusioned wife with a wandering husband, no savings, no prospects, no future. A has-been at thirty-four! Then the women's liberation movement hit New York and quickly restored my youthful ardor. Suddenly I had a compelling purpose and important work. Far from being a has-been, I knew life had not, would not pass me by. Fired by movement passion, in quick succession I defied my husband, began organizing women's groups, gave my first speech, wrote my first essay and before long first novel. Though that early movement euphoria couldn't last, I never again felt as impotent or "old" as I had before it touched me. In an instant I switched from a woman with a past ("old") to one with a future ("young")."

- Alix Kates Shulman

0 likesNovelists from the United StatesFeminists from the United StatesWomen authors from the United StatesWomen activists from the United StatesJews from the United States
"As its history with American Indians has shown, the US complies with laws it makes or agrees to only haphazardly at best, and often not at all. Indians have always had to fight to defend their lives, lands, and treaties. Resistance became a way of life a long time ago; only the tactics change. The federal government has never relinquished power over Native people without a fight, and the degree to which it has is directly attributable to work initiated by Native people themselves. In other words, more than any "granting" of rights by the United States, it is their bold assertions of self-determination, aided at times by powerful allies, that accounts for progress Native people have made in their relationships with the United States over the last century. Indigenous peoples have learned that no one is coming to save them, just as environmentalists have learned that their American legal system is a rigged game against the environment and their own communities. This is a pattern engrained by the forces of white settler colonialism and domination paradigms, but the growing sophistication in using education, law, and politics to advance tribal self-determination will continue to build a wall of defense against environmentally destructive corporate and government encroachments. There is no denying that the fossil fuel industry as we once knew it is dying. Even as its government puppets desperately grasp to hold on to power as the final drops of oil and gas are sucked from the Earth, the last chunks of coal are wrenched from the ground, and the nuclear industry continues to perpetuate the lie of its comparable cleanness, effective partnerships with allies in the environmental movement will provide the best defense for the collective well-being of the environment and future generations of all Americans, Native and non-Native alike. In the long run, environmental justice for American Indians is environmental justice for everyone... and for the Earth herself."

- Dina Gilio-Whitaker

0 likesNative AmericansWomen academics from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesJournalists from California
"The writer given to rereading his or her past work is a writer in danger. Once you begin to mumble among your souvenirs you're through. Any writer who is properly a writer is working as long as he is alive or awake. It is virtually impossible for a writer to ride in the subway or on a bus, walk on the street or down a country road, telephone, read a book, talk, listen, breathe, without consciously or unconsciously sustaining the act of writing, in his mind at least. The analytical creative mind goes click-click-click while it is awake-and sometimes while it is asleep. It makes the writer's life interesting but somewhat feverish. Frequently one wishes it were possible to turn off the machinery that is eternally registering, collecting, discarding, filing. Writers are a tired lot, for the most part; and no wonder. It would be pleasant to know that these stories, some born long ago, others still young, have the strength and vitality to make new friends and even to renew old friendships. The writer herself is fond of them, or they would not be here. But the feeling is much that of a parent whose sons and daughters have married and gone off into the world. There they are, on their own at last, sink or swim, live or die. The author is finished with them, everything she can do for them has been done. And a new infant, not yet strong enough to walk alone, waits to be shown a way of life."

- Edna Ferber

0 likesPlaywrights from the United StatesNovelists from the United StatesShort story writers from the United StatesWomen authors from the United StatesJews from the United States
"Perhaps the dreaded moment has come now to call it a failure. Or perhaps the pulse that still beats here in these United States will save the body of the Earth from the death that hovers so close. This new world, vast, rich, brilliant, electric, is sick too with the other organs and members of the whole planet. A continent to which, for centuries, the persecuted, the frightened, the poor, the courageous, the ambitious, the unafraid could come by the millions to find freedom and a new life is now contaminated by the old-world sickness so that it cries, in its delirium, "Down with the rich, down with the poor! Down with the Jews, down with the Catholics! Down with the freedom of the press, down with freedom of speech, down with freedom of worship!" Down, then, with everything that brought to this country the Huguenots, the Pilgrims, the Quakers; the Methodists, the Presbyterians, the Lutherans, the Catholics, the Jews; the Irish, Italian, Turkish, English, Spanish, Swedish, Polish, Rumanian, Hungarian, Russian, Greek, German, Bohemian, Austrian people. The North American continent they had for the taking; a vast world on which they were free to have such land as pleased them, where they might worship as they pleased, where they might walk, talk, laugh, sing, play, work as they pleased. I sometimes think, with pain, of what it might mean to the persecuted minorities of Europe today if suddenly, out of the Atlantic, there should rise a vast and gleaming virgin continent to which they, like our own ancestors here in America-yours and mine-could go for safety and healing. But there is no Columbus now, and no new land for refuge. And laughter has gone out of the world. A lovely sound, laughter. It has been banished by a madman with a comic mustache, himself subject for laughter. So perhaps millions will perish again for the lack of one spirit to revive the inner spirit of all. Sometimes, as I have listened to the wise and humane words of the man Franklin Roosevelt, I have thought that he alone, in these past five hideous years, has had the courage and the vision and the skill to try to devise a cure for a sick and dying world. But the measures he is taking require almost super-human effort, for he must fight the virulent hatred of the very rich, and the inertia caused by the white blood corpuscles of the very poor, and the curious indifference of the vast American middle class."

- Edna Ferber

0 likesPlaywrights from the United StatesNovelists from the United StatesShort story writers from the United StatesWomen authors from the United StatesJews from the United States
"It is monstrous that a single pathological madman should, in a world we thought civilized, bring down indescribable agony, humiliation and death upon hundreds of thousands of people of one religion; a religion which, persecuted through the centuries, has welded its followers into something akin to a race. As though under some evil spell the countries of the world have stood by while this latest savagery has gone on. Of course the German Jew belongs in Germany as long as he cares to remain there, just as the Italian Jew belongs in Italy, the English Protestant belongs in England, the Swedish Lutheran belongs in Sweden. Suppose that the United States were dictator ruled (which is unthinkable). And suppose that that dictator were to announce to an amazed world that the Presbyterians or the Episcopalians or the Baptists or the Lutherans or the Catholics were the cause of all the ills that had come upon America; that they were swine, dogs, thieves, impure of blood-all that is vile; and that they must leave the country forthwith, penniless and homeless, to wander until they died. This would be as reasonable, as just, as sane as that which has come upon the Jews of Germany, and which may well be visited upon the Jews of other European countries if this barbarism is permitted to go on. It is a world I do not recognize."

- Edna Ferber

0 likesPlaywrights from the United StatesNovelists from the United StatesShort story writers from the United StatesWomen authors from the United StatesJews from the United States
"he thought: this is it. I heard about it; read about it; now I am seeing it. For us, perhaps, there may be only the threat of the men outside. For the others, the threat has become the act. The sequence is manifest, he thought: first, the handful of deputies, next, the organized band of vigilantes, and, finally, the uniformed army of storm troopers. As it happened in Italy, as it happened in Germany, as it is happening in Spain. Now I have had the unclean thing flung into my face. Did I love my own land so much that I thought it could remain undefiled? Did the signs before me in my part of the country appear so faint that I hoped they could easily be washed away? Very well. Now I know; and never will forget and never will stop fighting it. They won't let us have our way of salvation, will they? The corners of his jaw muscles bulged out. While we try to bring it about through love and cooperation, they crush us. They are the law-breakers. They don't give a hang for man-made laws. They never heard of our Father's law that we live together as His children. They use their money and their power, he thought, to degrade other men, like those poor hirelings riding outside, bought by the pro-consuls of the steel and textile corporations. I say that they are making monsters of one set of men in order to crush another set of men. Laws will not stop them, now I know, or reform them, since they admit no laws. We must stop them. Submission won't stop them, he told himself; that's what they want. Jesus didn't teach submission; He taught a morality of initiative. Jesus would have known at once that their violence can be defeated only by action. Very well. Now I know. (Chapter 13, p241)"

- Leane Zugsmith

0 likesNovelists from New York (state)Novelists from KentuckyShort story writers from the United StatesJews from the United StatesWomen authors from the United States
"In a 1967 article, “Virgin Birth,” Leach astutely foreshadowed the reflexivity of the late 1970’s and 1980’s, calling attention to the fact that anthropologists call their own practice religion but assert that other peoples practice magic. In the present volume he presents the dramatic case of the fabrication of the Aryan invasion, which shows how profoundly the seemingly objective academic endeavors are affected by the mentalité of the culture to which they belong. Leach describes how cherished but erroneous assumptions in linguistics and anthropology were accepted without question. If the mentalité of the academic culture was in part responsible for the fabrication, geopolitics was even more responsible for upholding the Aryan invasion as history. The theory fit the Western or British vision of their place in the world at the time. The conquest of Asian civilization needed a mythical charter to serve as the moral justification for colonial expansion. Convenient, if not consciously acknowledged, was the Aryan invasion by a fair-skinned people, speaking the so-called Proto-Indo-European language, militarily conquering the dark- skinned, peasant Dasa (Dasyu), who spoke a non-European language and with whom the conquerors lived, as Leach puts it, in a “system of sexual apartheid.” The first civilization in India, thus, was built by the Aryan invaders. A remarkable case of Orientalism indeed."

- Emiko Ohnuki-Tierney

0 likesAnthropologists from the United StatesWomen academics from the United StatesNon-fiction authors from the United StatesWomen authors from the United StatesImmigrants to the United States
"To a person who sees life in clear blacks and whites the issue is doubtless a simple one: decent people don’t associate with criminals and gangsters or try to extenuate their crimes. One cannot but envy the man who is able to dispatch his social problems so easily. But to me, as to many other non-Communists and unattached liberals, the issue is a confused and troubling one. The Communists display the qualities of most fanatics, qualities that stem as directly from Cotton Mather as from Karl Marx. They are intolerant and ruthless, often unscrupulous, often violent and lacking in political judgment. They are also zealous, brave, and willing to put up with hardship and abuse. The Communist Party and its press have “assassinated”—or tried to—many a character, including that of The Nation. But they have also fought for decent conditions for workers and the unemployed, for equality of rights for Negroes, for relief and aid to the victims of the civil war in Spain. They have stood consistently for justice and nonaggression in international relations—as, indeed, has the Soviet government as well. Neither can one forget that Communists and Communist sympathizers from the United States fought in Spain in numbers out of all proportion to their numbers here; and, it might be added, they fought side by side with Socialists and Anarchists and democrats of all shades, even while political strife between all these factions poisoned the air behind the lines. The Spanish struggle taught many lessons, of which perhaps the most important was this one: It is not necessary for liberal lambs and Communist lions to lie down together. Enough if they will move ahead toward their common objectives without wasting time and strength in an attempt to exterminate each other along the way. The job of making this country unsafe for fascism calls for tremendous constructive effort as well as defensive strength. If Communists and non-Communists and even anti-Communists could forget their mutual recriminations and concentrate on the major task of our generation, there would be better hope of its successful accomplishment."

- Freda Kirchwey

0 likesBarnard College alumniWomen journalists from the United StatesEditors from the United StatesPublishers from the United StatesWomen authors from the United States
"Logic is not a vice of the fundamentalist. He is against birth control. He detests the very words. He shrinks from the thought behind the words. Birth control can hardly be considered without considering sex, and sex should be suppressed and ignored as far as possible. If children are born, let us not dwell on the incidences of their origin; let us presume that God sent them to bless our homes, and leave the matter there. Besides, says the fundamentalist under his breath, what will become of morals if people can sin without fear?...the bigots of both faiths are right; they do well to fear the effect of a widespread knowledge of birth control methods. At present such knowledge is in the hands of the upper classes-through bootleggers-and the effect of it has been to change the habits and morals and economic status of middle-class women, and to modify almost beyond recognition the middle-class home. Some of this knowledge gets through to the poorer classes. But, like bootlegged liquor, it is apt to be poisonous-the more so, the cheaper the bootlegger. So the women of the working class are dying from the effects of drugs and abortions, when they are not dying from the effects of too many children; and a bitter, passionate clamor for fair treatment is beginning to sound through muffling layers of poverty and repression. Not for the sake of the dwindling Nordic, but for their own health and happiness and security and freedom and for their children's future, these women are going to have what they want. If you doubt it, read "Motherhood in Bondage" [by Margaret Sanger (1928)]"

- Freda Kirchwey

0 likesBarnard College alumniWomen journalists from the United StatesEditors from the United StatesPublishers from the United StatesWomen authors from the United States
"My research has demonstrated that virtually all shamanic traditions draw on the power of four archetypes in order to live in harmony and balance with our environment and with our own inner nature: the Warrior, the Healer, the Visionary, and the Teacher. Because each archetype draws on the deepest mythic roots of humanity, we too can tap into their wisdom. When we learn to live these archetypes within ourselves, we will begin to heal ourselves and our fragmented world. The following four principles, each based on an archetype, comprise what I call the Four-Fold Way: 1. Show up, or choose to be present. Being present allows us to access the human resources of power, presence, and communication. This is the way of the Warrior. 2. Pay attention to what has heart and meaning. Paying attention opens us to the human resources of love, gratitude, acknowledgment, and validation. This is the way of the Healer. 3. Tell the truth without blame or judgment. Nonjudgmental truthfulness maintains our authenticity, and develops our inner vision and intuition. This is the way of the Visionary. 4. Be open to outcome, not attached to outcome. Openness and nonattachment help us recover the human resources of wisdom and objectivity. This is the way of the Teacher."

- Angeles Arrien

0 likesUniversity of California, Berkeley alumniAnthropologists from the United StatesNon-fiction authors from the United StatesImmigrants to the United StatesWomen authors from the United States
"For most people, antibiotic resistance is a hidden , unless they have the misfortune to contract an infection themselves or have a family member or friend unlucky enough to become infected. Drug-resistant infections have no celebrity spokespeople, negligible political support, and few patients’ organizations advocating for them. If we think of resistant infections, we imagine them as something rare, occurring to people unlike us, whoever we are: people who are in nursing homes at the end of their lives, or dealing with the drain of chronic illness, or in intensive-care units after terrible trauma. But resistant infections are a vast and common problem that occur in every part of daily life: to children in day care, athletes playing sports, teens going for piercings, people getting healthy in the gym. And though common, resistant bacteria are a grave threat and getting worse. They are responsible for at least 700,000 deaths around the world each year: 23,000 in the United States, 25,000 in Europe, more than 63,000 babies in India. Beyond those deaths, bacteria that are resistant to antibiotics cause millions of illnesses — two million annually just in the United States — and cost billions in health care spending, lost wages, and lost national productivity. It is predicted that by 2050, antibiotic resistance will cost the world $100 trillion and will cause a staggering 10 million deaths per year."

- Maryn McKenna

0 likesScience authors from the United StatesInvestigative journalistsNon-fiction authors from the United StatesWomen authors from the United StatesWomen journalists from the United States
"(In a note included with advance editions of the book, referring to slavery and its legacies, you wrote, “At no other time in our nation’s history have readers sought out more this examination and conversation.” Why do you think now is a particularly important moment for this reflection?) RWG: I’ve revised this answer 10 times. I have been watching the trial of the police officer charged with the murder of George Floyd. I have become that boy who asked, “Why do they hate us?” And then I have my answer and I get angry. I’m a person in my 60s who sees the present as a cycle. We fight for rights because we experience inequities and brutalities, we get rights, we move forward, and then we repeat the cycle. What is happening—the murder of and violence against people of color, the suppression of rights, the unequal access to health care—is not new. It’s part of the cycle. We need to talk openly about what is happening to people because of their race, ethnicity and gender, because the cycle continues. We see it happening before our eyes daily. Each and every one of us has to become the conscience of this country by what we say and do. People are being killed or brutalized on the basis of simply existing. We are not too far from our enslaved ancestors. We have to speak up and act up when the unconscionable is normalized. But we have to talk before there can be any reparations. We have to be unafraid to have uncomfortable conversations with an emphasis on listening. (2021)"

- Rita Williams-Garcia

0 likesWomen academics from the United StatesNovelists from New York CityChildren's authorsWomen authors from the United States21st-century African-American women
"(What have you seen change positively and negatively since that time especially in Af Am [African American] children’s literature?) RWG: The biggest change is being able to find African American lit for children and young people in libraries and bookstores. We’re here. We’re out on the shelves with our diverse stories. Characters don’t bear the weight of having to represent all African-Americans, or of meeting publishers’ black quota for the year. We have a presence, yet there’s still a need for even more stories and more writers to explore different genres. If you would have asked me twenty years ago about negativity in African American literature for young people, my lips would still be flapping. I would have begun with them not letting us tell our stories as we know them, and how they let people outside the race and culture write whatever they wanted and call it an African American story. That was one of my main gripes. “Why can’t I tell a story I know to be true, but ‘she’ can write this fake mess?” Ahem. I’ve calmed down over the years. My view has broadened as writing from the other side has gotten better. Truer. More and more I see that we are not a people unto our selves. We make up a good deal of the American experience, culture and expression. I feel both loss and gain. This is the way of forward movement. (2008)"

- Rita Williams-Garcia

0 likesWomen academics from the United StatesNovelists from New York CityChildren's authorsWomen authors from the United States21st-century African-American women
"A little over a decade ago, the major players in the environmental movement tried to take on . The industry's fertilizers were polluting the , and the environmentalists asked Florida voters to approve a penny-per-pound tax on sugar companies that would yield $35 million a year for cleanup work. But "Big Sugar" responded with a multimillion-dollar campaign to portray the environmentalists as white elitists attempting to weaken an industry that employed blacks and Latinos. Jesse Jackson joined forces with the industry, telling Floridians, "We should never have a showdown between alligators and people." With the help of minority group blocs, voters soundly rejected the tax. The defeat was a wake-up call for the , and other large environmental groups, which at the time were staffed and supported mostly by white people. In recent years, these organizations have begun to devote a great deal of money and effort to engage minority groups—not just to foster a sense of inclusiveness, but to survive in a demographically changing society. Nonwhite people make up 33 percent of the U.S. population, and the expects that figure to increase to 50 percent by 2042. Meanwhile, a survey of 60 environmental groups conducted in 2002 found that minorities made up less than 13 percent of their staffs."

- Olivia Gentile

0 likesHarvard University alumniColumbia University alumniBiographers from the United StatesNon-fiction authors from the United StatesWomen authors from the United States
"That the nation of , which the biblical table of nations (Gen. x. 22) places second among ’s own children, was of purely Semitic race, has never been doubted. The striking likeness of the n to the type of face would almost alone have sufficed to establish the relationship, even were not the two languages so very nearly akin. But the kinship goes deeper than that, and asserts itself in certain spiritual tendencies, which find their expression in the national religion, or, more correctly, in the one essential modificationintroduced by the Assyrians into the , which they otherwise adopted wholesale, just as they brought it from their Southern home. Like their Hebrew brethren, they arrived at the perception of the Divine Unity; but while the wise men of the Hebrews took their stand uncompromisingly on monotheism and imposed it on their reluctant followers with a fervor and energy that no resistance or backsliding could abate, the Assyrian priests thought to reconcile the truth, which they but imperfectly grasped, with the old traditions and the established religious system. They retained the entire Babylonian pantheon, with all its theory of successive emanations, its two great triads, its five planetary deities, and the host of inferior divinities, but, at the head of them all, and above them all, they placed the one God and Master whom they recognized as supreme. They did not leave him wrapped in uncertainty and lost in misty remoteness, but gave him a very distinct individuality and a personal name: they called him ..."

- Zénaïde Alexeïevna Ragozin

0 likesJournalists from RussiaJournalists from the United StatesNon-fiction authors from RussiaNon-fiction authors from the United StatesWomen authors from the United States
"I probably shouldn’t admit this, but writing for me sometimes begins in a spirit of revenge. I looked it up recently: the word revenge comes from the Anglo-French revengier, sharing lineage with vengeance, which originates from the Latin vindicāre, meaning “to assert a claim, claim as one’s own.” I write to lay claim. To claim the world as my own... Sometimes the spirit of revenge comes from a more personal, petty place. I want to tell how someone wronged me. But what I love about fiction is that nothing ends where it begins. In the writing, I am forced to identify with the person who wronged me and to look critically on the protagonist who was wronged. Through endless drafts, I’ve drifted so far away from the original story—so far from the spirit of revenge—that I find myself in a more tangled and interesting new place. So the real act of revenge is that I was able to make art out of the ashes of real pain. I’ve never been convinced that what doesn’t kill you makes you stronger. But if you know how to make fiction out of lived experience—how to turn the “me” into a “she,” how to find the story that didn’t happen within the one that did—you don’t walk away from the calamity empty-handed. In a spin on the old Zen saying, the obstacle is not just the path but the muse itself. Or, in Nora Ephron’s words, “everything is copy.”"

- Danzy Senna

0 likesNovelists from the United StatesEssayists from the United StatesWomen authors from the United StatesWomen born in the 1970s
"The dedication that is apparent in Ella Deloria's lifelong quest to preserve traditional Sioux language and culture was deeply rooted in her concern for the future of her people. She articulated this concern in relation to her own work in a letter written December 2, 1952, to H. E. Beebe, who provided her with funds to have the manuscript on social life typed for publication: "This may sound a little naïve, Mr. Beebe, but I actually feel that I have a mission: To make the Dakota people understandable, as human beings, to the white people who have to deal with them. I feel that one of the reasons for the lagging advancement of the Dakotas has been that those who came out among them to teach and preach, went on the assumption that the Dakotas had nothing, no rules of life, no social organization, no ideals. And so they tried to pour white culture into, as it were, a vacuum, and when that did not work out, because it was not a vacuum after all, they concluded that the Indians were impossible to change and train. What they should have done first, before daring to start their program, was to study everything possible of Dakota life, and see what made it go, in the old days, and what was still so deeply rooted that it could not be rudely displaced without some hurt. . I feel that I have this work cut out for me and if I do not make all I know available before I die, I will have failed by so much. But I am not morbid about it; quite cheerful in fact.""

- Ella Cara Deloria

0 likesAnthropologists from the United StatesLinguists from the United StatesNative AmericansNovelists from the United StatesWomen authors from the United States
"When in response to his suggestions I let him know I would not become involved in prostitution in any way and told him I intended to leave, [Traynor] beat me and the constant mental abuse began. I literally became a prisoner, I was not allowed out of his sight, not even to use the bathroom, where he watched me through a hole in the door. He slept on top of me at night, he listened to my telephone calls with a .45 automatic eight shot pointed at me. I suffered mental abuse each and every day thereafter. He undermined my ties with other people and forced me to marry him on advice from his lawyer.My initiation into prostitution was a gang rape by five men, arranged by Mr. Traynor. It was the turning point in my life. He threatened to shoot me with the pistol if I didn't go through with it. I had never experienced anal sex before and it ripped me apart. They treated me like an inflatable plastic doll, picking me up and moving me here and there. They spread my legs this way and that, shoving their things at me and into me, they were playing musical chairs with parts of my body. I have never been so frightened and disgraced and humiliated in my life. I felt like garbage. I engaged in sex acts in pornography against my will to avoid being killed ... The lives of my family were threatened."

- Linda Lovelace

0 likesActresses from New York CityMemoirists from the United StatesWomen authors from the United StatesFeminists from the United StatesWomen activists from the United States
"Lesbian images and language, especially the images and language of lesbians of color-because we have lost more than many others may be some of the most subversive texts being written today. It isn't just the challenge to the state's notions of normalcy as represented by someone like Jesse Helms. Our challenge to authority does not come alone in the area of reimagining and reconstituting our sexuality. For years now we have reconstituted on some level the family, the community, the schools, and perhaps even the military. The meaning and value of these institutions have come under scrutiny and reevaluation and change by those of us who have functioned in and survived them. We lesbian writers have taken it as our responsibility to articulate our survivals and transformations in this war on our integrity. We represent a challenge to the Western way of thinking at a primal level. The more we tap into those tribal roots and quench our thirst on the milk and honey of our mother tongue, the more we can withstand the shock of living in this deadly and soul-annihilating system. We have to scramble their messages and learn to read the code we devise out of it. We have to go into the place of the great solitary vision of our own being - a being intimately attached to and integrated with the net of all being and beings - and humble ourselves and ask for a song, a vision, a dream, a language that promotes and heals, that nurtures and provides. We have to humble ourselves, perhaps before the little bug that causes the mirage or before the northern flight of birds, on whose shiny backs we may find the words that ensure our survival and the survival of those who come after us."

- Janice Gould

0 likesUniversity of California, Berkeley alumni20th-century poets from the United StatesPoets from CaliforniaNative AmericansWomen authors from the United States
"Phoebe Eaton's New York Magazine look at the blue-collar vs. the blue blood Senate GOP primary in New York provides some excellent insight into John Spencer and KT McFarland and indicates the Clinton campaign may need to rent extra office space simply for the oppo research. However, it is a letter that McFarland wrote to her parents years ago that has garnered the most attention: "Shortly after she discovered [her brother] Mike had AIDS, she wrote her parents lengthy, angry, almost Gothic letters in which she outed her brother, blamed her father for his troubles as well as those of her and her other siblings, and cut off contact with her parents. 'Have you ever wondered why I have never had anything to do with Mike and have never let my daughters see him although we live only fifteen minutes away from each other?' she wrote. 'He has been a lifelong homosexual, most of his relationships brief, fleeting one-night stands.' The father's behavior had surfaced for McFarland as recovered memory. She said a shrink put her up to writing the letter; reached for comment, her mother, Edith Troia -- KT has since made up with her parents -- denied the account. 'Wouldn't that make a great book?' she said. 'Please be kind. You could be casting dark shadows on this whole race.'" Unanswered: where did Eaton get the letters [and] will [K.T. McFarland’s political consultant] Ed Rollins keep talking to the press (or, at least, to Eaton)…?"

- Phoebe Eaton

0 likesNon-fiction authors from the United StatesJournalists from New York CityInvestigative journalistsEssayists from the United StatesWomen authors from the United States
"Meanwhile, during the CAR-T treatment, a method developed over many decades with millions of dollars of government funding, my cousin Robert F. Kennedy, Jr., was in the process of being nominated and confirmed as the Secretary of Health and Human Services. Throughout my treatment, he had been on the national stage: previously a Democrat, he was running for President as an Independent, but mostly as an embarrassment to me and the rest of my immediate family. In August, 2024, he suspended his campaign and endorsed Donald Trump, who said that he was going to "let Bobby go wild" on health. My mother wrote a letter to the Senate, to try and stop his confirmation; my brother had been speaking out against his lies for months. I watched from my hospital bed as Bobby, in the face of logic and common sense, was confirmed for the position, despite never having worked in medicine, public health, or the government. Suddenly, the health-care system on which I relied felt strained, shaky. Doctors and scientists at Columbia, including George, didn’t know if they would be able to continue their research, or even have jobs. (Columbia was one of the Trump Administration’s first targets in its crusade against alleged antisemitism on campuses; in May, the university laid off a hundred and eighty researchers after federal-funding cuts.)"

- Tatiana Schlossberg

0 likesWomen journalists from the United StatesWomen authors from the United StatesNon-fiction authors from the United StatesUniversity of Oxford alumniYale University alumni
"Sadly for all of us, our culture does little to encourage boys to become great men. Television depicts men as stupid, or as sex addicts, and almost always intellectually and emotionally shallow. Men don't seem to care about these depictions, merely laughing them off. But I care about them, because our sons need good role models and given the amount of time boys spend with electronic media they need good role models on television. And of course, there is a bigger cultural fallout from the depreciation of masculinity and fatherhood, which is lower marriage rates, higher divorce rates, and the reality that many boys grow up in fatherless homes.This is a national tragedy, because boys need healthy encouragement from their fathers more than they need it from anyone else. In a boy's eyes, his father's words are sacred. They hold enormous power. His words can crush a boy or piece him back together after a fall. If a father is not there at all, there is a huge void in a boy's life — and as the depressing statistics remind us, boys who grow up without fathers are at a dramatically greater risk of drug abuse, alcohol abuse, sexually transmitted diseases, and ending up in prison.Encouragement from a father changes a boy's life. His words can ignite furious passion in a boy that will help him achieve any goal he sets out to accomplish. To a son, a dad's words are the final truth. If they are positive, a boy feels that he cannot be beaten; if they are negative, however, a son feels that he could never win. If you are a son reading this, you know exactly what I mean."

- Meg Meeker

0 likesWomen physicians from the United StatesPediatriciansWomen authors from the United StatesNon-fiction authors from the United StatesWomen born in the 1950s
"At the top of most lists of good behavior is honesty. Boys are keenly attuned to honesty in those around them. And they feel it immediately when people around them sway from it. If a boy has a strong conscience, his eyebrows, nostrils, hairline, and mouth will all betray him if he tries to lie, because he will know he is breaking the code of conduct. Boys consider honesty a masculine quality, so to betray it is to be less of a man. Heroes, in a boy's eyes, are deserving of honor because they stand for what is right and just, and what is right and just is honesty.Living honestly feels better to boys than living with deception, even if that deception is meant to get them what they want. Boys like feeling strong and courageous, and telling the truth demands strength and honesty. Lying feels grungy. Lying makes boys fearful because they know it is a weakness. The liar is someone who is afraid of the truth.This is why boys are so open to being trained to tell the truth. They know that if you teach them to be truth tellers, you're teaching them to be strong. They know good boys, internally strong boys, tell the truth; wishy-washy boys lie. No one needs to tell them this; they know it. So in teaching honesty you have a ready audience. Don't blow it by encouraging your son to tell white lies — even if they're well intentioned. Young boys think in black-and-white terms. A statement is either true or it is false. The younger the boy, the less gray he feels in his thinking. When a parent coaxes him to tell "white lies" he is confused. The term is an oxymoron. In order to accommodate his parents' wishes, he puts lies into the pool of acceptable speech. Beginning such ambiguous training so early on in life leads boys down a slippery path."

- Meg Meeker

0 likesWomen physicians from the United StatesPediatriciansWomen authors from the United StatesNon-fiction authors from the United StatesWomen born in the 1950s