We do not have to romanticize our past in order to be aware of how it seeds our present.
To acknowledge privilege is the first step in making it available for wider use.
I respect the time I spend each day treating my body, and I consider it part of my political work. It is possible to have some conscious input into our physical processes–not expecting the impossible, but allowing for the unexpected–a kind of training in self-love and physical resistance.
To acknowledge privilege is the first step in making it available for wider use. Each of us is blessed in some particular way, whether we recognize our blessings or not.
I do not think about my death as being imminent, but I live my days against a background noise of mortality and constant uncertainty. Learning not to crumple before these uncertainties fuels my resolve to print myself upon the texture of each day fully rather than forever.
Despair and isolation are my greatest internal enemies. I need to remember I am not alone, even when it feels that way. Now more than ever it is time to put my solitary ways behind me, even while protecting my solitude.
Simone de Beauvoir’s words echo in my head: “It is in the recognition of the genuine conditions of our lives that we gain the strength to act and our motivation for change.
Battling racism and battling heterosexism and battling apartheid share the same urgency inside me as battling cancer. None of these struggles are ever easy, and even the smallest victory is never to be taken for granted. Each victory must be applauded, because it is so easy not to battle at all, to just accept and call that acceptance inevitable.
I thought of the African way of perceiving life, as experience to be lived rather than as problem to be solved.
When we admit and deal with difference; when we deal with the deep bitterness; when we deal with the horror of even our different nightmares; when we turn them and look at them, it’s like looking at death: hard but possible. If you look at it directly without embracing it, then there is much less that you can ever be made to fear.
One pays a lot, we all pay a lot, for awareness. When I develop that sense of awareness, I develop, by extension, a sense concerning you. That does not dictate why my relationship is with you. I may have to fight you, but as soon as I am aware of you, I must relate to you. I must take you in. This is engagement. It is a prerequisite to any kind of love, and it is difficult and necessary.
Difference is that raw and powerful connection from which our personal power is forged.
You always learn from observing. You have to pick things up nonverbally because people will never tell you what you’re supposed to know. You have to get it for yourself: whatever it is that you need in order to survive. You become strong by doing the things you need to be strong for. This is the way genuine learning takes place.
For the erotic is not a question only of what we do; it is a question of how acutely and fully we can feel in the doing. Once we know the extent to which we are capable of feeling that sense of satisfaction and completion, we can then observe which of our various life endeavors bring us closest to that fullness.
When we look away from the importance of the erotic in the development and sustenance of our power, or when we look away from ourselves as we satisfy our erotic needs in concert with others, we use each other as objects of satisfaction rather than share our joy in the satisfying, rather than make connection with our similarities and our differences.
I do not wish my anger and pain and fear about cancer to fossilize into yet another silence, nor to rob me of whatever strength can lie at the core of this experience, openly acknowledged and examined... imposed silence about any area of our lives is a tool for separation and powerlessness.
I feel, therefore I can be free.
Unless we develop some cohesive vision of that world in which we hope these children will participate, and some sense of our own responsibilities in the shaping of that world, we will only raise new performers in the master’s sorry drama.
Hey Ma, how come you never hit us until we were bigger’n you?” At that moment realizing I guess I never hit my kids when they were little for the same reason my father never hit me: because we were afraid that our rage at the world in which we lived might leak out to contaminate and destroy someone we loved.
But anger expressed and translated into action in the service of our vision and our future is a liberating and strengthening act of clarification, for it is in the painful process of this translation that we identify who are our allies with whom we have grave differences, and who are our genuine enemies.