"Asked in a 1973 interview on public television what she thought of women's liberation, she responded by talking in the most general of terms about the importance of working for social change through "local politics.""

"Even the Cuban revolution, which many anarchists regarded with mistrust for the Marxist-Leninist character it gradually assumed over the years Day regarded as a hopeful sign of awakening of popular consciousness, a victory for justice in no way incompatible with Catholic faith. "God bless the priests and people of Cuba," she wrote in 1961. "God bless Castro and all those who are seeing Christ in the poor" (By Little, 298- 302). On the other hand, she well understood the corrupting tendency toward bureaucratic centralism inherent in classic Marxism-Leninism. The rule of the Bolsheviks under Lenin, as Day pointed out, became a dictatorship of the "great mass of dispossessed industrial workers... in name only; it was to become a dictatorship by the elite few, by the members of the party" (Long Loneliness, 84). Nearer to home, she took a stand on the struggles of less radical U.S. workers' organizations. She believed that the right to strike for a better wage was more than merely compatible with Catholic faith-it was "a good impulse-one could even say an inspiration of the Holy Spirit." Strikers were, she considered, "trying to uphold their right to be treated not as slaves, but as men" (By Little, 24)."

"We have all known the long loneliness and we have learned that the only solution is love and that love comes with community."

"We need always to be thinking and writing about poverty, for if we are not among its victims, its reality fades from us. We must talk about poverty, because people insulated by their own comfort lose sight of it."