Novelists From The United States

"That sounded like a great plan, in that it didn’t involve me."

"Humans are nervous of me because I’m a terrifying murderbot, and I’m nervous of them because they’re humans."

"They’re academics, surveyors, researchers, not action-hero explorers from the serials I liked because they were unrealistic and not depressing and sordid like reality."

"Young humans can be impulsive. The trick is keeping them around long enough to become old humans. This is what my crew tells me and my own observations seem to confirm it."

"I was only 97 percent certain this meeting was a trap."

"There needs to be an error code that means “I received your request but decided to ignore you.”"

"I know that’s actually not a permanent solution and pretending bad things aren’t happening is not a great survival strategy in the long run, but there was nothing I could do about it now."

"They were all annoying and deeply inadequate humans, but I didn’t want to kill them. Okay, maybe a little."

"Possibly I was overthinking this. I do that; it’s the anxiety that comes with being a part-organic murderbot. The upside was paranoid attention to detail. The downside was also paranoid attention to detail."

"In "Sex and Power: Sexual Bases of Radical Feminism," her contribution to the Signs collection, Alix Kates Shulman explains the premise of radical feminist consciousness raising: "The so-called experts on women had traditionally been men who. as part of the male-supremacist power structure, benefited from perpetuating certain ideas. ... We wanted to get at the truth about how women felt.. .. Not how we were supposed to feel but how we really did feel." As it turned out this was easier said than done, especially when the feelings in question were sexual."

"Advocates, no matter how old, face forward and upward toward the light; funerals can only momentarily divert them."

"By the early 1980s the explosive phase of the movement was over, at least for the time being-explosive and quiescent phases having alternated for several hundred years. Yet throughout that decade and the following, the ideas advanced by the movement were so warmly embraced by the mainstream that their very success sparked an organized, sometimes virulent backlash (including widespread bombings of abortion clinics and torture of gays), producing what became known as the culture wars."

"each generation can do no more than add its bit to the endless river of consciousness and change, and that's about as good as it gets."

"Jewish women in second-wave feminism helped to provide the theoretical underpinnings and models for radical action that were seized on and imitated throughout the United States and abroad. Their articles and books became classics of the movement and led the way into new arenas of cultural and political understanding in academe, politics, and grassroots organizing. Even a partial honor roll of Jewish women's liberation pioneers must include such figures as Shulamith Firestone, Ellen Willis, Robin Morgan, Alix Kates Shulman, Naomi Weisstein, Heather Booth, Susan Brownmiller, Marilyn Webb, Meredith Tax, Andrea Dworkin, Linda Gordon, Ellen DuBois, Ann Snitow, Marge Piercy, Letty Cottin Pogrebin, and Vivian Gornick. Despite historians' acknowledgment of the salience of Jewish women in earlier social movements, their prominence within radical feminism failed to attract much attention."

"It was in 1967, in the midst of that decade of emotional upheaval and political dissent, that I heard the first rumblings of the women's liberation movement. News reached me in my Greenwich Village apartment via the radio, while I was washing the dinner dishes. I was in my thirties, raising two small children and beginning to write. On the air, several fervent young women were discussing the injustice of women's situation in words that spoke directly to me. When they invited their listeners to attend an upcoming meeting of the fledgling movement, I put down my sponge and picked up my pen. Jotting down the telephone number and date of the meeting, in that moment I launched myself into one of the great liberation movements of our time, which profoundly transformed the lives of women worldwide, mine included."

"Alix Kates Shulman had no idea that its main principle, that "a woman and man should share equally the responsibility for their household and children in every way, from the insidiously unacknowledged tasks of daily life to the pleasures of guiding a young human to maturity," would cause such uproar. Reprinted in the debut issue of Ms., in Redbook (attracting two thousand letters), Life, a Harvard textbook on contract law, and other anthologies, it drew scorn from Norman Mailer, who famously mocked Shulman by declaring that he never would be married to a woman like her-he would never help his wife with the dishes!"

"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")."

"He said Heaven reminded him more than anything else of an advertisement he had once read of Southern California."

"Fierce and beautiful hunters who, when they ease up on their vigilance find themselves converted into coats and collars."

"(about writing her 1972 novel Memoirs of an Ex-Prom Queen) I wanted to show everything that we were talking about, in consciousness-raising"

"“Oh, misery!” screamed the doctor. “Why do they have to fight so when there is nothing to fight about? They are as stupid as humans."

"It had always been my belief that beauty was a modification of sex. Life sings a song of sex. Sex is the scream of life."

"If I could only have seen her when I was a young man! The contemplation of her beauty might have changed my whole life. Beauty can do that, can’t it?"

"“Looks were an advantage for getting a husband, and getting a husband was everything,” Shulman explains. “You couldn’t even go to upscale restaurants in the evening if you were a woman alone or even two women. You had to have a man with you. It’s very hard for people to understand what it was like then."

"Why do you stand there staring at me? You and I have nothing in common except our hatred of each other."

"Mrs. Cassan always went to fortunetellers. When none was available she cast the cards or séanced with ouija. She had had her future foretold so many times that in order to fulfill all the forecasts she would have to live ninety-seven more years and encounter and charm a war-strength regiment of tall, dark men."

"My inspiration for the novel came from my participation in the first national demonstration of the women’s liberation movement: the 1968 protest against the Miss America Pageant, in Atlantic City, that symbol of traditional white beauty standards. That protest brought women’s liberation to national attention for the first time."

"“Well,” said the chief in disgust, “there’s two people I don’t never argue with: one’s a woman and the other’s a damn fool. And you aint no woman!”"

"When I ask Shulman if she is surprised that women are still having such bad sex, her response is swift. “Not really,” she says. “And the reason is that the power relations between genders haven’t changed much. I think it takes a lot of trust and caring for good sex to happen—for women at least.”"

"As a feminist, I believe that individuals on their own cannot change the culture; individual solutions don’t have traction. It takes a mass movement to really change things."

"I keep in mind Rabbi Tarfon’s ancient wisdom that “you are not required to complete the task, but neither are you free to abandon it.” Let this be my advice to young writers, too. Keep writing and never give up."

"Once a writer has published a book, it belongs to its readers."

"Each generation must define the problems anew, from their own observations and experience."

""Censorship" is beside the point, the insane extremes of "cancel culture" extravagantly irrelevant, because this double helix of hate and art is built into our world. ("Commuting with Shylock")"

"I had mistaken the enormous public interest in past Jewish suffering for a sign of respect for living Jews. I was very wrong. This fact should have been obvious to me from the beginning of my writing career, when my most acclaimed early published piece, the one nominated for a major award, wasn't the one about Jewish historical sites in Spain but rather the one about death camps. I made a point of resisting this reality, asking people at my public talks if they could name three death camps, and then asking the same people if they could name three Yiddish authors-the language spoken by over 80 percent of death-camp victims. What, I asked, was the point of caring so much about how people died, if one cared so little about how they lived? (Introduction)"

"The righteous fight for justice therefore does not require protecting Jews as a vulnerable minority. Instead it requires taking Jews down. This idea is tacitly endorsed by Jews' bizarre exclusion from discussion in many DEI trainings and even policies, despite their high ranking in American hate-crime statistics. The premise, for instance, that Jews don't experience bigotry because they are "white," itself a fraught idea, would suggest that white LGBTQ people don't experience bigotry either—a premise that no DEI policy would endorse (not to mention the fact that many Jews are not white)."

"[W]hen a young employee at the Anne Frank House in 2017 tried to wear his yarmulke to work, his employers told him to hide it under a baseball cap. The museum's managing director told newspapers that a live Jew in a yarmulke might "interfere"” with the museum's "independent position." The museum finally relented after deliberating for six months, which seems like a rather long time for the Anne Frank House to ponder whether it was a good idea to force a Jew into hiding."

"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."

"The only real difference between Webster’s project and YIVO’s is that, for six million devastating reasons, YIVO’s failed and Webster’s succeeded. Its success can be measured by the millions of viewers who watched this year’s national spelling bee — and by the bee’s many gifted contestants, who are too young to appreciate the pain and loss that hides behind so many of the words they get “right.”"

"[M]y question is, what are the ways that we might be erasing ourselves to make other people comfortable?... [W]e are so often asked to erase ourselves too, and to devote ourselves to making other people comfortable. Is there a way that making people uncomfortable could make all of us be more able to flourish?"

"It reminds me of that anemic element of the way I grew up in a community where it was like, here’s Jewish history: There was a shtetl, and there was a Holocaust, and now there’s Israel."

"You can’t write without inventing."

"How old we all are, eternally old, forever holding hands with the past."

"The desire for immortality usually comes from a desire to fulfill one’s ambitions, but women’s lives have traditionally been focused not on ambition, but on obligation. So while immortality might be attractive to a man who sees it as a way to fulfill endless ambitions, an immortal woman in most historical periods would more likely be thinking, “Seriously? I have to do all that AGAIN?”"

"Our world may be a waiting room, but it is a crowded one, filled with people shouting, singing and whispering words that those sitting right beside them only rarely understand. Perhaps the World to Come is best understood not as an afterlife, but as the future — an unexpected place where possibilities will travel on rafts of language, ready for someone to draw them up onto dry land."

"My understanding of romantic relationships in literature, where men endlessly pursuing women is regarded as idealistic and romantic, whereas women endlessly pursuing men is regarded as pathetic."

"Judaism is much bigger on commitment than fulfillment."

"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."

"I consider Toni Morrison the patron saint of my writing. To write with her level of honesty and clarity is my North Star. Virginia Woolf is referenced in this book again and again, both for her work and for her tragic life, which, I suppose, are one and the same. Sor Juana Inés de la Cruz became a model for my rebellion. And the list goes on and on. None of my books could have been written without these extraordinary authors. I'm indebted to all the women who came before, those who paved the way as well as those whose talents were extinguished, buried, or sublimated because the world was afraid of their strength. It's thanks to their rebellions, big and small, that I get to lead this extraordinary life-that is, a life completely of my choosing. I am myself in a world that pressures me to be otherwise, a world that doesn't love me, wasn't for me."

"Women of color are regularly praised for our resilience, but what's too often overlooked is that our resilience is a response to so many forms of violence. For us, resilience is more than a noble trait; it's a lifestyle that oppression has demanded of us. Either we adapt or we die. Even so, we need not be mere caricatures. Our stories matter, despite what the rest of society would like us to believe."