Women Academics From The United States

"The vanity of Metaphysics has the merit of marking time: it leads one straight back to the positivist dream of pure truth and pure presence. Naked, but not naked enough, I would say. The language of Buddhism sometimes speaks of the eighty-four thousand entrances to reality, and thinking reality versus non-reality may also lead to one of them as long as this chatter of the soul doesn’t take the finger pointing at the moon for the moon itself. He who represents his own discourse on myths as a myth is acutely aware of the illusion of all reference to a subject as absolute center. The packaging of myths must somehow bear the form of that which it attempts to enclose, if it wishes to come closest to its object. One cannot seize without smothering, for the will to freeze (capture) brings about a frozen (emptied) object."

"Language is one of the most complex forms of subjugation, being at the same time the locus of power and unconscious servility. With each sign that gives language its shape lies a stereotype of which I/i am both the manipulator and the manipulated."

"Anonymous myths give birth to other anonymous myths, multiplying and ramifying themselves without the fear of one being absorbed by the other, and beyond any myth teller’s control. Like leaves of grass, they grow and die following the rhythm of impermanent-permanent nature."

"Never does one open the discussion by coming right to the heart of the matter. For the heart of the matter is always somewhere else than where it is supposed to be."

"The story of man’s infatuation with his language is an unending one. In a remote village of Africa, a wise Dogon man used to say “to be naked is to be speechless.” Power, as unveiled by numerous contemporary writings, has always inscribed itself in language. Speaking, writing, and discoursing are not mere acts of communication; they are above all acts of compulsion."

"Myths circulate like gifts without givers, and no myth teller (cares to) knows where they come from or who invented them."

"Theory no longer is theoretical when it loses sight of its own conditional nature, takes no risk in speculation, and circulates as a form of administrative inquisition. Theory oppresses, when it wills or perpetuates existing power relations, when it presents itself as a means to exert authority—the Voice of Knowledge."

"Time and space are not something entirely exterior to oneself, something that one has, keeps, saves, wastes, or loses."

"Writing, in a way, is listening to the others’ language and reading with the others’ eyes. The more ears I am able to hear with, the farther I see the plurality of meaning and the less I lend myself to the illusion of a single message."

"Writing, like a game that defies its own rules, is an ongoing practice that may be said to be concerned, not with inserting a “me” into language, but with creating an opening where the “me” disappears while “I” endlessly come and go, as the nature of language requires. To confer an Author on a text is to close the writing. Eureka! It makes sense! This is it! I hold the key to the puzzle! Fear and seek. Fear and seek. The danger we fear most is forgetting to fear. Seek and lose. Lose, freely. When you are silent, it speaks; when you speak, it is silent. Writing is born when the writer is no longer."

"We create the dualism, not realizing that death, like life, is a process. The moment I am born, I enter the realm of death. Life and death are together one process, and we are dying every moment."

"Knowledge leads no more to openings than to closures. The idealized quest for knowledge and power makes it often difficult to admit that enlightenment (as exemplified by the West) often brings about endarkenment. More light, less darkness. More darkness, less light. It is a question of degrees, and these are two degrees of one phenomenon. By attempting to exclude one (darkness) for the sake of the other (light), the modernist project of building universal knowledge has indulged itself in such self-gratifying oppositions as civilization/primitivism, progress/backwardness, evolution/stagnation. With the decline of the colonial idea of advancement in rationality and liberty, what becomes more obvious is the necessity to reactivate that very part of the modernist project at its nascent stage: the radical calling into question, in every undertaking, of everything that one tends to take for granted—which is a (pre- and post-modernist) stage that should remain constant. No Authority no Order can be safe from criticism. Between knowledge and power, there is room for knowledge-without-power."

"Questions are always loaded with the questioner’s prejudices."

"The story circulates like a gift; an empty gift which anybody can lay claim to by filling it to taste, yet can never truly possess. A gift built on multiplicity. One that stays inexhaustible within its own limits. Its departures and arrivals. Its quietness."

"Writing as an inconsequential process of sameness/otherness is ceaselessly re-breaking and re-weaving patterns of ready-mades. The written bears the written to infinity."

"That sounds like a conspiracy, I dismissed. One of Jonathan’s constant critiques of me was that I didn’t keep up with the news enough, but I wondered if he wasn’t over informed, deep-diving into obscure articles and message boards, seeing connections that weren’t there."

"In this world, money is freedom."

"Spirit money, yellow bills imprinted with gold foil, was tied with red string and shrink-wrapped in thick stacks. When I lived in China, my grandmother used to burn it. Once broken down into ashes, she had explained, the money would transfer into the possession of our ancestral spirits. They would use it to buy things or to bargain with others or to bribe afterlife officials for favors. The afterlife, with its bureaucratic echelons and hierarchies, functioned similarly to the government. Nothing turned your way unless you took matters into your own hands."

"The internet is the flattening of time. It is the place where the past and the present exist on one single plane. But proportionally, because the present calcifies into the past, even now, even as we speak, perhaps it is more accurate to say that the internet almost wholly consists of the past. It is the place we go to commune with the past."

"What surprised me in Hong Kong, however, was how many iterations of the same thing were available. Take a Louis Vuitton bag, for example. You could buy the actual bag, a prototype of the actual bag from the factory that produced it, or an imitation. And if an imitation, what kind of imitation? An expensive, detailed, hand-worked imitation, a cheap imitation made of polyurethane, or something in between? Nowhere else was there such an elaborate gradient between the real and the fake. Nowhere else did the boundaries of real and fake seem so porous."

"If you are an individual employed by a corporation or an institution, he said, then the odds are leveraged against you. The larger party always wins. It can’t see you, but it can crush you. And if that’s the working world, then I don’t want to be a part of it."

"Blythe liked to say the only things you can really do in Hong Kong are shop and eat. It is a city that distills life down to its bare essentials."

"You have to know that I’m leaving because of New York, not you. You know why I don’t want to live here. I don’t want to hustle 24/7 just to make rent."

"He spoke with authority: The millennial generation has different values than most of America. The kids coming out of college today, they don’t want jobs, they expect trust funds."

"Things I know about Rachel: In her past life, she worked in the publicity department for a cable news channel. Her job was to disseminate YouTube clips of reactionary political debates by random talking heads on various shows, generate controversy, and make the clips go viral. The more “sticky” these clips could be, the more it generated publicity for the shows. It was incredibly stressful and incredibly meaningless, she once said."

"Chicago is the most American of American cities."

"Let us return, then, as we do in times of grief, for the sake of pleasure but mostly for the need for relief, to art. Or whatever. To music, to poetry, to paintings and installations, to TV and the movies. But mostly TV and the movies."

"Just because you’re adequately good at something doesn’t mean that’s what you should do."

"I experienced Cuban society as exhilarating, exciting, and amazing. I loved being part of a project that was making itself from the inside out. I felt privileged to be living in a place where real equality seemed to be the collective goal. I thrilled to meetings in which drafts of new law were discussed, and my neighbors or colleagues and I could have input into those laws. I also felt privileged, especially as a mother, to live in a society that saw health and education as basic human rights, and that was developing an outstanding system of universal health care that freed me from worry when my children were ill."

"my mothering was circumscribed in two ways: as a revolutionary involved in trying to make the world a better place for all children, and as a feminist who demanded from my partner equal involvement in household tasks, and wanted to imbue my children with those values as well–my son as well as my daughters."

"all in all, I think we revolutionaries of the 1960s, ’70s, and ’80s gave our children love and a sterling set of values."

"I am against censorship wherever and however it raises its head, and I am always disappointed when I see a government concerned with justice exercise censorship in any form."

"The two revolutionary societies I’ve lived in are Cuba, during the second decade of its revolution, and Nicaragua during the first four years of Sandinism. In both places, I learned an enormous amount, mostly about what it means to attempt to construct a truly egalitarian life for people. Access to universal healthcare, decent housing, free education, a fair justice system, and experiments aimed at improving life for all members of society was important as I raised four children and watched them go through school and become self-sufficient adults. In Cuba, there were shortages, and food and clothing rationing was pretty severe in the years we were there. But I can’t remember ever feeling this was a problem. Rather, it felt good to know that what was needed was spread among everyone."

"I believe that my years of doing oral history have helped me pay attention to people’s voices, and this consciousness often shows itself in my poetry."

"revolutionary processes, like all civic experiments, are made by human beings, some notably more interested than others in true equality. So, I also learned how easy it is for problems to arise and for revolutionary ideas to be sidelined."

"I discovered feminism in Mexico, at the end of my time there, when the first articles from US and European feminists began to appear...Feminism wasn’t academic theory to me, but something to be lived. I needed it."

"Activism and feminism both draw on the imagination, requiring taking risks and thinking outside the box. This is the very definition of poetry."

"I believe that the Cuban Revolution was one of the great political events of the 20th century, and the fact that it exists today in the face of so many obstacles and problems is extraordinary."

""personal wholeness and political health... must be rewoven into a single fabric. They cannot be separated," writes Randall."

"the status quo still fears what she and writers like her have to offer: a clear, strong, articulate commitment to socialist and feminist values, with a call to action for the establishment of those values as a way of life. She is dangerous to the interests of the tiny elite who run this country-and for that we should be thankful."

"Margaret Randall has suggested that the socialist movements in Latin America and the Caribbean were impeded by "the failure to develop an indigenous feminist discourse and vital feminist agenda"...Randall puts it categorically: "If a revolution is unable or unwilling to address the needs of all people, it is doomed to failure.""

"What I want out of life, is to contribute as much as possible to make a better world."

"Randall's writing fuses her commitment to revolutionary change with her remarkable poetic sensibility."

"...one of America's rebellious daughters. She makes a powerful witness."

"I was completely captivated by seeing a new revolution. I had read Marx and Lenin but I was heavily impressed by the human aspect of seeing people with dignity."

"One of the things that has happened to me out of experience and out of revolutionary practice is coming to the conclusion that people are human beings.People are good and bad everywhere. Five years ago I was a much more schematic person. In that sense I've changed a lot."

"I had to learn to fit my desire to be successful, well known, famous, and my desire to get my message across, how to fit this into service of the revolution without that meaning that I was just writing pamphlets...It was a struggle to maintain my integrity. And it was a very intense experience. What does it mean to write for The People?...I feel one must take sides in a struggle. What is that terrible phrase in the bourgeois language, 'I disapprove of what you say but I will defend to the death your right to say it.' Well, I hate that. One has values in life and they are what they are."

"Margaret Randall is one of our finest, most thoughtful and articulate, and impassioned and compassionate writers. She is fearless, and a great voice for reason and hope despite seemingly desperate times."

"It is very important not to be overly romantic about revolution...There is a tendency in capitalistic countries to think of revolution as a schematic thing, forgetting that revolutions are made by people and that there are a lot of contradictions. Well, there are a lot of problems here, underdevelopment, housing, education. The exciting thing is to see them make mistakes and try again. I love it so much more for being able to criticize it and see it for what it is. I love it so much I don't want people to be romantic about it."

"More than a decade ago, in the introduction to another book, I said that socialism and feminism need one another. Now I would add that we must work hard, individually and collectively, to reunite body and mind-and learn about the ways in which they work together-for the health of our planet, our society, ourselves. Through these years which have proven so difficult and discouraging for the socialist dream I continue to nurture, this seems more than ever important."