Women Journalists From The United States

"It’s incredibly misogynist to tell me I can only write a certain type of woman. Because that’s saying women must be a certain type of person. That puts us back to the Stone Age—like women are saints and therefore not human and if we stray beyond that model, we’ll be severely punished. It denies us any humanity. It doesn’t even bother me. It just bounces off me. It’s such a ridiculous notion that my novels are misogynist because I don’t write the kind of women you want."

"I think there’s a deep societal fear of female rage, partly because it hasn’t been experienced a lot. Men—I speak in vast generalities—are often very afraid of what they don’t know how to handle. And they haven’t had to handle female rage a lot, and they think they need to handle it."

"I wanted to make it clear that the show’s about a matriarchy. I wanted it to be clear that power can be ugly, and a matriarchy is just as ugly as a patriarchy. It may look a little different, but power is bloody."

"…I also wanted to make sure no one tried to make her “save the cat.” To me, Camille is an inherently kind person despite everything that’s happened to her. And you see that when you walk through the day with Camille. You see how she treats people. But she’s not running around saving babies and kittens just so the audience can be sure she’s a good person."

"My sense of self and my identity have been enhanced more than they’ve changed. I’m still Latina-American for the purposes of living here in the States. Sometimes I say I’m Dominican, or Dominican-American, depending on who I’m talking to; the codewords change depending on the community you’re engaging with. But for me, it was a very spiritual journey. It married the logos, the rational, the science, with the mythos, the spiritual."

"Sometimes I’ll bring that up and people will say, “Well, you can’t find a true Indian on the Dominican Republic,” and I’m like, “You can’t find a true anything.” What is it about us suppressing this part of ourselves and highlighting this other part of ourselves? I think all that leads to bad self-esteem, which has a ripple effect on society."

"The way we construct race in the States is so different from the way people construct race all across Latin America and the Caribbean. All of a sudden you come to the States and race is foisted upon you. Then my generation’s like, “Wait a minute, where do my ancestors come from?..."

"Bridge the gap with and extend the olive branch to people from past generations, because you don’t know everything."

"I’m typically not into thrillers, but her books are so pleasurable to read. I can stay up all night reading them because I simply can’t live without knowing what happens next. Her women characters are so flawed and broken and interesting. Those are my favorite kind of characters for reasons that are probably very obvious."

"“My gosh, Nick, why are you so wonderful to me? He was supposed to say: You deserve it. I love you. But he said, “Because I feel sorry for you.” “Why?” “Because every morning you have to wake up and be you.”"

"She already has the righteous, eye-rolling cadence of a conspiracy crackpot. She might as well wrap her head in foil."

"I don’t want to be married to a woman like you. I want to be married to a normal person."

"You can’t be as in love as we were and not have it invade your bone marrow. Our kind of love can go into remission, but it’s always waiting to return. Like the world’s sweetest cancer."

"The media has saturated the legal environment. With the Internet, Facebook, YouTube, there’s no such thing as an unbiased jury anymore. No clean slate. Eighty, ninety percent of the case is decided before you get in the court room. So why not use it—control the story."

"There are variations to the window dressing, but believe me, he wants Cool Girl, who is basically the girl who likes every fucking thing he likes and doesn’t ever complain. (How do you know you’re not Cool Girl? Because he says things like: “I like strong women.” If he says that to you, he will at some point fuck someone else. Because “I like strong women” is code for “I hate strong women.”)"

"I’m so much happier now that I’m dead."

"I can see people milling about under the fluorescent lights. It’s the kind of place where people mill about."

"We were the first human beings who would never see anything for the first time. We stare at the wonders of the world, dull-eyed, underwhelmed. Mona Lisa, the Pyramids, the Empire State Building. Jungle animals on attack, ancient icebergs collapsing, volcanoes erupting. I can’t recall a single amazing thing I have seen firsthand that I didn’t immediately reference to a movie or TV show. A fucking commercial."

"…soldiers on the battlefield of consumerism, armed with vinyl-covered checkbooks and quilted handbags."

"Sleep is like a cat: it only comes to you if you ignore it."

"In the 1970s we were rediscovering women whose lives had been dropped out of history or distorted, like Susan B. Anthony, Harriet Tubman, Emily Dickinson, Marie Curie, Ida B. Wells-Barnett, Hannah Senesch, Ethel Rosenberg."

"When Miss Wells, a journalist of the South, exiled for daring to use the prerogative of free speech in defence of her own race, fled to the South, it was Mr. Fortune who espoused her cause, and made it possible for her to continue the good work so nobly begun. We admire Miss Wells for her undaunted courage, we laud her zeal in so worthy a cause, we ecourage her ambition to enlighten the mind and touch the heart by a thrilling and earnest recital of the wrongs heaped upon her oppressed people in the South. We extend to her a cordial welcome, we offer her our hearty support. In suppressing Miss Wells paper, the Free Speech, tyranny has wrought a good work of which it little dreamed. The fetters placed upon truth in the South are here transformed into weapons against itself. We congratulate ourselves upon having two such efficient and zealous workers as Miss Wells and Mr. Fortune to address us tonight. The harvest truly is great but the labourers are few."

"They just renamed a road in Chicago after Ida B. Wells, [and] that’s powerful. You see that, and you’re like, “Well, who’s Ida B. Wells?” If you didn’t know, you’re going to learn. It’s going to be a reminder of that history."

"An early example of the now familiar pattern of the white liberal, accused of racism by black friends, grew out of this anti-lynching campaign and involved Frances Willard, the president of the Women's Christian Temperance Union, whose earlier abolitionist convictions and interracial work were a matter of record. Mrs. Willard was hesitant and equivocal on the issue of lynching and defended the Southern record against accusations made by Ida B. Wells on her English speaking-tour. Severe attacks on her in the women's press and a protracted public controversy helped to move Mrs. Willard to a cautious stand in opposition to lynching. Black women continued to agitate this issue and to confront white women with a moral challenge to their professed Christianity."

"Ida B Wells' constant theme was to expose lynching as an integral part of the system of racial oppression, the motives for which were usually economic or political. She hit hard at the commonly used alibi for lynchings, the charge of "rape," and dared bring out into the open the most taboo subject of all in Victorian America-the habitual sexual abuse of black women by white men. Thus, she expressed what was to become the ideological direction of the organized movement of black women-a defense of black womanhood as part of a defense of the race from terror and abuse."

"The importance of sexism as a means of enforcing racism can also be seen in the way racist double standards were used in the post-Civil War period to keep freedmen and later all southern Blacks in subordinate status despite the end of slavery. The rise of violence against black males and the sharp increase in lynchings, always excused as being "in defense of white womanhood," served to intimidate the free black community in the post-Reconstruction period and again at the turn of the century, when Blacks in the South were virtually disfranchised. It was African-American women in their clubs, and especially Ida B. Wells, who first uncovered the workings of this sexist-racist double standard and who exposed the falsity of the charge that white women needed protection from black men."

"It is fascinating to notice that in the Montgomery boycott the various strands and origins of the idea of nonviolent resistance fused into a newly invigorated practice and theory of immense power. Dr. Martin Luther King, Jr., although he credited his formulation of "massive non-cooperation" to Thoreau, had been exposed to pacifist thought during his studies under the pacifist Allen Knight Chalmers, who was a Gandhian. Another long-time pacifist, Bayard Rustin, secretary of the Fellowship of Reconciliation since 1935, and later secretary of the War Resisters League, was one of the chief tacticians and organizers of the Montgomery boycott. It was he who counseled the use of nonviolent means at the outset of the boycott. Finally, probably unknown to most of the actors in the drama, there was a precedent for a bus boycott by a black community in the example of the 1892 Memphis, Tennessee, boycott of streetcars by the black community to protest a lynching. This boycott was actively supported by Ida B. Wells-Barnett and was, according to her account, highly effective."

""It was a Declaration of Economic Independence, and the first united blow for economic liberty struck by the Negroes of the South!" Wells later wrote of the landowners' reaction to Black sharecroppers' efforts to unionize and bargain for higher prices. "That was their crime and it had to be avenged." Her masterful report on her findings in Elaine, The Arkansas Race Riot, helped cement the massacre and its legacy in the public consciousness, but the work of properly commemorating the Elaine Twelve themselves continues to this day."

"As an investigative journalist, Ida B. Wells acted as a documentarian of those atrocities, risking her own life many times over to force Americans to recognize the scourge of lynching. "If the Southern people in defense of their lawlessness, would tell the truth and admit that colored men and women are lynched for almost any offense, from murder to a misdemeanor, there would not now be the necessity for this defense," she wrote in her book The Red Record: Tabulated Statistics and Alleged Causes of Lynching in the United States. "But when they intentionally, maliciously and constantly belie the record and bolster up these falsehoods by the words of legislators, preachers, governors and bishops, then the Negro must give to the world his side of the awful story." Wells devoted her life to sharing those stories, and as her career went on, she also became involved in a number of other social, political, and cultural organizations aimed at uplifting her community."

"The position of women has been debated in socialist and communist circles, but even there it is usually left as a question. And black women specifically? They have never been a primary subject of the American Left, always falling somewhere in the cracks between the Negro Question and the Woman Question. As we've seen, key interventions by the likes of Ida B. Wells or Claudia Jones attempted to disrupt color- and class-struggle-as-usual, but few leftists paid attention."

"I am not arguing that guns should be banned. Rather, I absolutely agree with journalist and anti-lynching activist Ida B. Wells when she exhorted, "a Winchester rifle should have a place of honor in every black home, and it should be used for that protection which the law refuses to give." Thankfully, the Second Amendment protects this right. My point is that no sane person can argue with a straight face that heroin use is inherently more dangerous than gun use. At the very least, this should raise the question, Why is it that guns can be legally purchased but heroin cannot?"

"I have long said and claimed Ida B. Wells-Barnett as my spiritual godmother. She was honestly the first example of a Black woman doing the type of journalism that I wanted to do, which should tell you how undiverse or nondiverse the field of investigative reporting is, that I didn’t actually know living examples of Black women investigative reporters when I was young. So, she was a pioneering investigative journalist who really brought the scourge of lynching to a global audience. She would go into towns where a Black man or woman had just been lynched, and she would interview people, and she would document. And she was actually one of the early data reporters, because she started to collect data on how many lynchings were occurring, what were the reasons given for those lynchings, and then what did her reporting show. She also was a true intersectional woman. She was a suffragist and had to fight both for women’s rights to vote and against the racism within the suffragist movement. She was a civil rights activist. She was a co-founder of the National Association for the Advancement of Colored People, where she had to fight against gender discrimination as a Black woman. And so, in so many ways, she was just this pioneering woman who fought for civil rights and equal rights across many fronts. And she was a woman who was largely reviled by white media. And I have in my Twitter bio that I’m a nasty — a slanderous and nasty-minded mulattress, because that’s what The New York Times, where I work, called Ida B. Wells while she was engaging in her anti-lynching crusade. So I take great strength from knowing that the attacks on me and the attacks on my work are really just part of a lineage of what happens when Black women and Black women journalists dare to challenge power and challenge authority. So, to receive the acknowledgment for this work about the Black experience on the same day that Ida B. Wells-Barnett, who like so many Black journalists never received the acknowledgment that they deserved, was just deeply gratifying, because I do my work in service of them."

"More than a century ago, the legendary muckraking African American journalist Ida B. Wells risked her life when she began reporting on the epidemic of lynchings in the Deep South...She wrote: Georgia heads the list of lynching states." Some things never change: the American Bar Association has singled out Georgia's racial disparities in capital-offense sentencing, saying that it has allowed inadequate defense counsel and been "virtually alone in not providing indigent defendants sentenced to death with counsel for state habeas proceedings.""

"Dear Miss Wells: Let me give you thanks for your faithful paper on the lynch abomination now generally practiced against colored people in the South. There has been no word equal to it in convincing power. I have spoken, but my word is feeble in comparison. You give us what you know and testify from actual knowledge. You have dealt with the facts with cool, painstaking fidelity, and left those naked and uncontradicted facts to speak for themselves. Brave woman! you have done your people and mine a service which can neither be weighed nor measured. If the American conscience were only half alive, if the American church and clergy were only half Christianized, if American moral sensibility were not hardened by persistent infliction of outrage and crime against colored people, a scream of horror, shame, and indignation would rise to Heaven wherever your pamphlet shall be read. But alas! even crime has power to reproduce itself and create conditions favorable to its own existence. It sometimes seems we are deserted by earth and Heaven-yet we must still think, speak and work, and trust in the power of a merciful God for final deliverance. Very truly and gratefully yours, Frederick Douglass"

"To look at Ida B. Wells, the Black woman who was the single most important figure in the development of the campaign against lynching. To encourage, for example, an awareness of this woman who traveled all over the country, sometimes nursing her baby on stage, organizing throughout the Black community, in villages and towns. Ida Wells was responsible for Black people realizing that we can stand up and say that we were not going to allow the Ku Klux Klan to deliver tens of thousands of brothers and sisters into the hands of lynch mobs."

"Reporting on mob violence in New Orleans, Ida B. Wells-Barnett looked to capture the wild freedom and impunity that white rioters felt in engaging in violent assaults and disobeying the various calls to maintain order. Writing on the practices of lynching and mob violence, Wells-Barnett stressed how white democracy gave ordinary Americans the opportunity to break the law with impunity. Du Bois aptly characterizes this era of mob violence as "a sort of permissible Roman holiday for the entertainment of vicious whites." Pointing to the fact that in the span of four days, more than a thousand African Americans in New Orleans were injured and fifteen were killed, Wells-Barnett writes, “During the entire time the mob held the city in its hands and went about holding up street cars and searching them, taking from them colored men to assault, shoot, and kin, chasing colored men upon the public square... breaking into the homes of defenseless colored men and women and beating aged and decrepit men and women to death, the police and the legally-constituted authorities showed plainly where their sympathies were, for in no case reported through the daily papers does there appear the arrest, trial and conviction of one of the mob for any of the brutalities which occurred. The ringleaders of the mob were at no time disguised.... The murderers still walk the streets of New Orleans, well known and absolutely exempt from prosecution."

"The crucial event in the career of Ida Wells was the lynching of three Black men in Memphis, Tennessee, on March 9, 1892. Although she knew all the victims, one of them, Thomas Moss, was a particularly close friend. A series of racist provocations by white Memphis businessmen, who were trying to force the Black proprietors of a local grocery store out of business, finally culminated in the triple slayings. At the time of the lynching, Wells owned and edited the only Black newspaper in town, the Memphis Free Speech. In the weeks following the lynching she wrote successive editorials demanding that the murderers be arrested and tried. When the white-owned newspapers responded by alleging that Black men were lynched because they raped white women, Ida B. Wells replied with an editorial coup de grâce that almost cost her life. She wrote: "Nobody in this section of the country believes the old thread bare lie that Negro men rape white women. If Southern white men are not careful, they will over-reach themselves and public sentiment will have a reaction; a conclusion will then be reached which will be very damaging to the moral reputation of their women.""

"Ida B. Wells and Mary Church Terrell, two women who helped shape the main contours of the civil-rights movement in the United States in the twentieth century."

"No class of American citizens stands in greater need of the humane and thoughtful consideration of all sections of our country than do the colored people, nor does any class exceed us in the measure of grateful regard for acts of kindly interest in our behalf."

"Virtue knows no color line, and the chivalry which depends upon complexion of skin and texture of hair can command no honest respect."

"The belief has been constantly expressed in England that in the United States, which has produced Wm. Lloyd Garrison, Henry Ward Beecher, James Russell Lowell, John G. Whittier¹5 and Abraham Lincoln there must be those of their descendants who would take hold of the work of inaugurating an era of law and order. The colored people of this country who have been loyal to the flag believe the same, and strong in that belief have begun this crusade. To those who still feel they have no obligation in the matter, we commend the following lines of Lowell on "Freedom.""

"Therefore, we demand a fair trial by law for those accused of crime, and punishment by law after honest conviction. No maudlin sympathy for criminals is solicited, but we do ask that the law shall punish all alike. We earnestly desire those that control the forces which make public sentiment to join with us in the demand. Surely the humanitarian spirit of this country which reaches out to denounce the treatment of the Russian Jews, the Armenian Christians, the laboring poor of Europe, the Siberian exiles and the native women of India-will not longer refuse to lift its voice on this subject. If it were known that the cannibals or the savage Indians had burned three human beings alive in the past two years, the whole of Christendom would be roused, to devise ways and means to put a stop to it. Can you remain silent and inactive when such things are done in our own community and country? Is your duty to humanity in the United States less binding?"

"It is a well established principle of law that every wrong has a remedy. Herein rests our respect for law. The Negro does not claim that all of the one thousand black men, women and children, who have been hanged, shot and burned alive during the past ten years, were innocent of the charges made against them. We have associated too long with the white man not to have copied his vices as well as his virtues. But we do insist that the punishment is not the same for both classes of criminals. In lynching, opportunity is not given the Negro to defend himself against the unsupported accusations of white men and women. The word of the accuser is held to be true and the excited bloodthirsty mob demands that the rule of law be reversed and instead of proving the accused to be guilty, the victim of their hate and revenge must prove himself innocent. No evidence he can offer will satisfy the mob; he is bound hand and foot and swung into eternity. Then to excuse its infamy, the mob almost invariably reports the monstrous falsehood that its victim made a full confession before he was hanged."

"The very frequent inquiry made after my lectures by interested friends is. "What can I do to help the cause?" The answer always is, "Tell the world the facts." When the Christian world knows the alarming growth and extent of outlawry in our land, some means will be found to stop it. The object of this publication is to tell the facts, and friends of the cause can lend a helping hand by aiding in the distribution of these books. When I present our cause to a minister, editor, lecturer, or representative of any moral agency, the first demand is for facts and figures. Plainly, I can not then hand out a book with a twenty-five cent tariff on the information contained. This would be only a new method in the book agents' art. In all such cases it is a pleasure to submit this book for investigation, with the certain assurance of gaining a friend to the cause. There are many agencies which may be enlisted in our cause by the general circulation of the facts herein contained. The preachers, teachers, editors and humanitarians of the white race, at home and abroad, must have facts laid before them, and it is our duty to supply these facts. The Central Anti-Lynching League, Room 9, 128 Clark St., Chicago, has established a Free Distribution Fund, the work of which can be promoted by all who are interested in this work. Anti-lynching leagues, societies and individuals can order books from this fund at agents' rates. The books will be sent to their order, or, if desired, will be distributed by the League among those whose cooperative aid we so greatly need. The writer hereof assures prompt distribution of books according to order, and public acknowledgment of all orders through the public press."

"The government which had made the Negro a citizen found itself unable to protect him. It gave him the right to vote, but denied him the protection which should have maintained that right."

"By an amendment to the Constitution the Negro was given the right of franchise, and, theoretically at least, his ballot became his invaluable emblem of citizenship. In a government "of the people, for the people, and by the people," the Negro's vote became an important factor in all matters of state and national politics. But this did not last long. The southern white man would not consider that the Negro had any right which a white man was bound to respect, and the idea of a republican form of government in the southern states grew into general contempt. It was maintained that "This is a white man's government," and regardless of numbers the white man should rule. "No Negro domination" became the new legend on the sanguinary banner of the sunny South, and under it rode the Ku Klux Klan, the Regulators, and the lawless mobs, which for any cause chose to murder one man or a dozen as suited their purpose best. It was a long, gory campaign; the blood chills and the heart almost loses faith in Christianity when one thinks of Yazoo, Hamburg, Edgefield, Copiah, and the countless massacres of defenseless Negroes, whose only crime was the attempt to exercise their right to vote."

"In slave times the Negro was kept subservient and submissive by the frequency and severity of the scourging, but, with freedom, a new system of intimidation came into vogue; the Negro was not only whipped and scourged; he was killed."

"During the slave regime, the Southern white man owned the Negro body and soul. It was to his interest to dwarf the soul and preserve the body."

"The few contributions we have made to literature have not seemed to stem the tide of prejudice, nor have the efforts of Cable and Donelly changed the place in literature given to us by Mrs. Stowe, Joel Harris, Opie Reid. Nowhere do we find spread to the world’s gaze a work that portrays Afro-American life in its true likeness. Twenty-five years of freedom have furnished novel coloring and strange situations out of which to evolve a strong, vigorous sketch of Afro-American life at its best, and illustrate the genius which has dominated the rapid progress. The splendid mental and literary equipment of some of our finest scholars; the fragments of verse and prose of which we catch fleeting glimpses now and then, encourages the hope that from the race will yet come forth the masterpiece which, measured by the literature of the world, shall stamp its author a genius and at the same time elevate the Afro-American in literature."

"The realm of fiction yet remains undisturbed by the Afro-Americans as a positive factor in a permanent way. This is much to be regretted, because he occupies so large a position, as a negative force. With slavery for a subject, Mrs. Harriet Beecher Stowe gave America its strongest work of fiction, but the Afro-American there represented, though true in its delineation to the life it represented, does not represent the Afro-American of to-day. Our best literary friends have failed to do it, so ineradicable is prejudice; it is not in their power to understand that the Afro-American is a man with all the attributes of manhood. They have viewed us with a white man’s glasses so long, seeing only the ignorant and humble side, there seems no other perspective for them. Thus it is that to the world at large the conviction is widespread that we are a menial, servile, happy-go-lucky race, given to petty thievery or humble, forgiving and submissive, as was “Uncle Tom.” The literature of the day has so portrayed us. The greatest [claim] to literary merit of the new corps of Southern writers is their skill in portraying the plantation and servant side of race character by the aid of negro dialect."