Poets From Puerto Rico

"My personal goal in my public life is to try to replace the old pervasive stereotypes and myths about Latinas with a much more interesting set of realities. Every time I give a reading, I hope the stories I tell, the dreams and fears I examine in my work, can achieve some universal truth which will get my audience past the particulars of my skin color, my accent, or my clothes."

"I was born a white girl in Puerto Rico but became a brown girl when I came to live in the United States."

"a prime fact of my life: you can leave the Island, master the English language, and travel as far as you can, but if you are a Latina, especially one like me who so obviously belongs to Rita Moreno's gene pool, the Island travels with you."

"I would say that poetry is my first discipline."

"No matter how American I may feel-and I feel that culturally I'm more an American woman than a Puerto Rican woman, just having lived in this country for so long-I'm always reminded that people do not see me that way. And basically you are really not only a product of who you think you are but of how other people see you. So if you always have to trace your ancestry for other people, then you're not exactly feeling like part of the group. I don't see that as a problem, but I also see it as determining or defining the new race issue in the United States. When the Germans and the Irish first started coming to the United States, for one generation people asked about their accents. The next generation blended in. There is no way that I'm ever going to blend in, even if I start speaking English with a southern accent. So the color issue is always present there, for Asian Americans, for Native Americans, for blacks, for Latinos-there is no blending in, no melting into the melting pot."

"I don't write poems that address the social issues in a very overt or propaganda-driven way, but I feel every poem that I write is political because if you write and you're engaged with life, where you write about people who suffer as a result of societal problems, then in fact it is political."

"That's the problem with categories. Once you're labeled, you have a hard time breaking out."

"one year I was teaching world literary masterpieces, and I was beginning to feel frustrated because everybody had a speaking part except the women. Salome was the one who, shall we say, changed the life of John the Baptist, but she didn't get to speak. Neither did Judith. And why? How did they feel? I wanted to know."

"for two years the manuscript was circulating around New York, and my agent was getting rejections like, "It's beautifully written, but who wants to read about poor Puerto Ricans?”"

"When you're an exotic and no threat, you're an interesting thing to have around; when there's a lot of you and you pose a problem, like "we don't want you in our neighborhood" or that sort of thing, the prejudice level rises. That's the basic thing I've learned in my lifetime."

"it was a difficult thing for a child growing up to remain fluent in two languages and to dwell in two completely different worlds at once."

"Every great book contains matter that could be termed poetry. The Bible is a perfect example. So poetry, even if it's not what I'm doing, is my teacher."

"I guess I went from writing poetry as self-expression to writing poetry as self-discovery when I got a grasp of my own mortality. I think it may have to do with the death of my father, who died at a very early age."

"Those who make up the rules of Good English try earnestly or contemptuously to edit us into conformity, convinced that when we talk a different talk it's because we are educationally or genetically impaired. ("On Not Writing English")"

"All peoples under attack learn the languages of those who can do us harm. We are multilingual of necessity. Those of us who, by using that language successfully, gain access to a small piece of public ground must fight continually to push our authenticity into print, onto the airwaves, into the classroom, out from the podium. ("On Not Writing English")"

"Ownership shatters ecology. For the land to survive, for us to survive, it must cease to be property. It cannot continue to sustain us for much longer under the weight of such a merciless use. We know this. We know the insatiable hunger for profit that drives that use and the disempowerment that accommodates it. We don't yet know how to make it stop."

"Deciding that we are in fact accountable frees us to act. ("Raícism: Rootedness as Spiritual and Political Practice")"

"If we can teach the history of racism in the United States as a history of the shifting needs of empire and class, as a history of both impositions and choices, alliances and betrayals, a history with roots far outside and long before the first colonial encounters, if we can hold the tension between disbelief in race and belief in what racism does to us, we will enable more and more young people to remake old and seemingly immutable decisions about where their interests lie and with whom. ("What Race Isn't: Teaching about Racism")"

"Because the land is alive, our relationship with it is real. We are kin to the land, love it, know it, become intimate with its ways, sometimes over many generations. Surely such kinship and love must be honored. Nationalism does not honor it. Nationalism is about gaining control, not about loving land. But it wears the cloak of that love, strips it from its sensual and practical roots and raises it into a banner for armies. The land invoked as a battle cry is not the same land that smells of sage or turns blue in the dusk or clings thickly to our boots after rain. That land is less than nothing to the speech makers."

"Torturers are made, not born. We know enough about the repetitive cycles of violence, enough about the training of secret police and death squads, special military units and spies to know that the way you learn to torture is by being tortured."

"Listening to, analyzing, creating, and disseminating stories, and doing so with courage, keenness, skill, and cunning, with the clear purpose of changing human consciousness in the direction of choosing justice-this is what organizing is all about. ("The Power of Story")"

"All organisms are inherently sovereign. All organisms resist harm and repair damage. This is our nature. And our nature is to tell stories about it. Because the story of what is broken becomes something whole. The story of what was forgotten becomes memory. The story of how we survived becomes communal medicine. The story of what we lost becomes new soil. The story of how we are the same as everyone and the story of how we are unique are a braided lifeline. ("The Truths Our Bodies Tell")"

"So, what about the stealing of land? What about all the colonized places on Earth? What of indigenous peoples forcibly removed by invaders? The crime here is a deeper and more lasting one than theft, akin in some ways to enslavement. Before land can be stolen, it must become property. The relationships built over time between the land and the human members of its ecosystem must be severed just as ties of family and village and co-humanity were severed so that slavers could enslave. The indigenous peoples of the Americas did not own land in the European sense. They lived with and from the land and counted it as a relative."

"If disability is defined as people who, because of variations in our body-minds, can't be efficiently exploited, the last thing we need is better access to exploitation, greater integration into a profit-driven society that is driving thousands of species toward mass extinction and making the planet uninhabitable for humans. The last thing we need is more opportunities to do our part in keeping the interlocking wheels of class, white supremacy, heteromale supremacy, and imperialism turning. This doesn't mean that we don't fight for what we need in order to survive, that we don't fight for the crappy job or inadequate benefits that will keep us alive for now. Life jackets keep us from drowning, but the only lasting access is universal inclusion, which means universal justice. ("The Truths Our Bodies Tell")"

"It's the perversion of sexuality that frightens me. It's the way the women around me exude a sexiness that has nothing to do with the heart. Of course Latin Women love as well as any other women... but while the chilliest Anglo-Saxon repression of sex pretends it simply doesn't exist, Latin repression says it's a filthy fact of life, use it for what it's worth... shake it in his face, wear it as a decoy. It's all over the floor and it's cold and savage. It's the hatred of the powerless, turned crooked."

"European Americans in this country need to find out against whom their whiteness has been structured, both historically and in the present. ("Raícism: Rootedness as Spiritual and Political Practice")"

"Earth-centered cultures everywhere held our kinship with land and animals and plants as core knowledge, central to living. The land had to be soaked with blood and that knowledge, those cultures shattered, before private ownership could be erected. It wasn't just theft."

"To me the choice seems difficult and clear: either we are committed to making a world in which all people are of value, everyone redeemable, or we surrender to the idea that some of us are truly better and more deserving of life than others, and once we open the door to that possibility, we cannot control it. If we are willing to say that some people don't matter, that some people are unaffordable for the planet, that some people's actions have placed them beyond the pale, then what forgiveness is there for any of us if we commit errors, even crimes? If we agree to accept limits on who is included in humanity, then we will become more and more like those we oppose."

"In the work I do, repetition is a method, a rhythm of meaning that must be maintained, a beat to my message. ("Libation")"

"This...is what I dream of. Multitudes of women, all kinds of women, arguing, disagreeing, fighting it out, lifting our thoughts up out of the fields and cities and prisons and homes, not to carry the sky but to fill it, making our own wind, strong enough to topple towers and pollinate a whole new world into bloom. ("My Feminism")"

"How can you own something that changes under your hands, that is so fully alive? Ecology undermines ownership."

"How many know that the UN Commission on the Status of Women is the work of Latin American and Caribbean feminists, leaders in a Pan-American women's movement between the two world wars? It was these women, Minerva Bernardino from the Dominican Republic, Amalia Castillo de Ledon from Mexico, Isabel P. Vidal from Uruguay, and Bertha Lutz from Brazil, not white US feminists fighting overly narrowly conceived gender equality, who helped to establish the category of women as a global class whose human rights need defending. ("My Feminism")"

"I want to see a flowering of Arab and Jewish cultures in a country without racism or anti-Semitism, without rich or poor or spat-upon: everyone beneath the vine and fig tree living in peace and unafraid. A homeland for each and every one of us between the mountains and the sea. A multilingual, multireligious, many-colored and peopled land where the orange tree blooms for all. I will not surrender this vision for any lesser compromise. No separate-but-equal armed camps turning their backs on each other across a pitted buffer zone. No Palestinian exile burning with dreams of return, injustice embittering generations of children who yearn always for the place of their ancestors: next year in the Galilee. No graveyard the size of a nation, Palestinian blood burning the ground and steaming up each morning, reeking of death. No fortress-state of Jews against all the rest of the world, generations of children growing up soldiers, believing themselves holy, believing there is no one outside the walls, believing fear is the only force that binds people together. I will accept nothing less than freedom."

"I am fighting for an end to the recycling of pain. I am fighting for my own deepest source of hope, the belief in human solidarity, in our ability to decide that we will expand our hearts and our sense of kinship to include each other and resist the urge to contract in fear, to huddle and bare our teeth and lash out. When I speak out for the humanity of Palestine I am defending the humanity of everyone, including all Jews. When I stand firmly against the hidden reservoirs of antisemitism that bubble up when the ruling class needs them to, when I tell my gentile friends not to get distracted from the white Christian male 1 percent, to stay the course and stay clear, I am standing for accuracy, for clarity, for revealing the structures of domination that crush our world, including the people of Palestine."

""national soil" is a nonsensical idea. Places have history, but soil does not have nationality. Just as the air we breathe has been breathed by millions of others first and will go on to be breathed by millions more; just as water falls, travels, evaporates, circulates moisture around the planet-so the land itself migrates."

"The relationship between mother and daughter stands in the center of what I fear most in our culture. Heal that wound and we change the world. A revolution capable of healing our wounds. If we're the ones who can imagine it, if we're the ones who dream about it, if we're the ones who need it most, then no one else can do it. We're the ones."

"Jews fleeing the hardships of Christian Europe could have built something quite different in a place with centuries of coexistence, could have come as respectful migrants, to be neighbors, not conquerors. But whatever it could have been, what we have now is this devastation, which, along with everything else, is also bloody reenactment: the grandchildren of ghettoized Jews patrol the borders of Gaza and build walls, descendants of pogrom survivors carry out collective punishments and random executions, and Jews privileged by what they have built speak of "dirty Arabs" in the exact same tone of voice in which the Christians of Europe said "dirty Jews.""

"In my grandmother's village, there was a three-cornered argument about what, if anything, would save the Jews. The Orthodox said it was in God's hands. The Zionists said only Jews could be counted on to stand by Jews, and we needed a defensible territory of our own where we called the shots. The communists and socialists and anarchists who slipped in and out of the shtetls, handing out precious pamphlets to be passed around and hidden, said only an alliance of all the working people can dismantle our oppression and everyone else's. As a boy, my father took part in that identical debate on the Boardwalk in Brooklyn. But after the Holocaust, after the Nazis destroyed so much of the world of European Jews, after the solidarity that existed was not enough, and the old Russian antisemitism that had been punished as a crime against socialism became a part of Soviet policy, after all that, the three-cornered debate went lopsided with despair, and now the Zionist minority of my father's childhood has grown to dominate all debate, aggressively silencing dissent."

"Racism is like a millstone, a crushing weight that relentlessly presses down on people intended to be a permanent underclass. Its purpose is to press profit from us, right to the edge of extermination and beyond. The oppression of Jews is a conjuring trick, a pressure valve, a shunt that redirects the rage of working people away from the 1 percent, a hidden mechanism, a set-up that works by misdirection, that uses privilege to hide the gears. Unlike racism, at least some of its targets must be seen to prosper, must be well paid and highly visible. The goal is not to crush us; it's to have us available for crushing."

"The intellectual traditions I come from create theory out of shared lives instead of sending away for it. My thinking grew directly out of listening to my own discomforts, finding out who shared them, who validated them, and in exchanging stories about common experiences, finding patterns, systems, explanations of how and why things happened. This is the central process of consciousness raising, of collective testimonio. ("Certified Organic Intellectual")"

"I am a native of an occupied colony being systematically stripped of everything that supports life, and I know exactly what I am looking at in Palestine. I too am a thirsty resident in a land of privatized water, of massive land grabs, toxic waste disposal, a majority of my people unable to live in my country, citizen of a continent famous for invasions, occupations, death squads. I am familiar with the pornographic distortions of marketing through which oppression is sanitized, with shiny brochures that proclaim Puerto Rico to be paradise and Israel the home and hearth of freedom. I am a Latin American, so when I see soldiers shooting at children and calling them terrorists, I know what that is. I once wrote, "I am a colonial subject with a stone in my hand when I watch the news. I am a fierce Puerto Rican Jew holding out a rose to Palestine.""

"In the face of a widespread belief that domination is the most trustworthy answer to fear, I am fighting for both the freedom of Palestine and the souls of Jews."

"Land and blood. Mystical powers that never change their identity so that a speck of Mississippi mud and an individual red blood cell are both seen as carrying unalterable identity, permanent membership in human cultures. This is the mysticism that allows fascist movements to call up images of long-dispersed and -recombined ancestral peoples like the ancient Aryans and Romans, or entirely mythic genetic strains like White Race, and then scream for genocide to return them to a state of purity. The reality is that people circulate like dust, intermingling and re-forming, all of us equally ancient on this Earth, all equally made of the fragments of long-exploded stars, and if, by some unlikely miracle, a branch of our ancestors has lived in the same place for a thousand years, this does not make them more real than the ones who have continued circulating for that same millennium. All of us have been here since people were people. All of us belong on Earth."

"A fully just society in which human potential is never despised or thrown away is possible only if that invitation to a restoration of integrity and community is always open."

"I know I have dreamt this dream: Jews and Arabs moving in unison, dispossessing the warriors, building new villages on the sites of the old, changing the face of the land, the shape of history, the look of the future."

"This is a moment that organizers strive for, when the systemic forces behind individual misery become clear, when people's dissatisfactions turn outward, away from self-blame, blame of other oppressed people, blame of "human nature," and toward the workings of an unjust society. ("The Power of Story")"

"language is born from history."

"in the public discourses of anti-semitism, losing relatives to the Nazis is often wielded as a kind of moral authority that exempts us from the challenge to think critically. I have been accused of betraying the Jews who died at the hands of the Nazis because, like the past six generations of my family, I believe our safety lies in the solidarity of working people, and not in a Zionist state. I have been accused of being a retroactive Nazi collaborator by people who claim that dead children accuse me. I am at peace with my ghosts. In none of my lineages do my ancestors demand that I build gated homelands. They say Protect all the people, cherish every land, build freedom for everyone."

"we could be allies, the Arabs and we, two persecuted peoples rooted in the same land, the same customs, food, language. The task is the most difficult one, the most terrifying, the one requiring the most daring leap from the cliff of this present bloody moment."

"We tolerate and accept for children a level of disenfranchisement that we would protest for any other constituency. Childhood is the standard for acceptable powerlessness. "They're just like children" is the classic statement of paternalistic racism and patriarchy. "Don't treat me like a child" is the outraged cry of the disrespected. We talk about the ways in which various groups are not admitted to full adulthood, how women were, and in many places still are, permanent legal minors, how the colonized are considered naïve, not ready for self-governance, deprived of sovereignty with the same air of protectiveness we extend to children."