And if we do not grow with our children, they cannot learn.
For it is not the anger of Black women which is dripping down over the globe like a diseased liquid. It is not my anger that launches rockets, spends over sixty thousand dollars a second on missiles and other agents of war and death, slaughters children in cities, stockpiles nerve gas and chemical bombs, sodomises our daughters and our earth.
Staples sees in Ntozake Shange’s play For Colored Girls “a collective appetite for black male blood.” Yet it is my female children and my black sisters who lie bleeding all around me, victims of the appetites of our brothers.
And if Black men choose to assume that privilege for whatever reason- raping, brutalizing and killing Black women- then ignoring these acts of Black male oppression within our communities can only serve our destroyers. One oppression does not justify another.
I had discovered a new world called voluntary aloneness.
The dichotomy between the spiritual and the political is also false, resulting from an incomplete attention to our erotic knowledge. For the bridge which connects them is formed by the erotic – the sensual – those physical, emotional, and psychic expressions of what is deepest and strongest and richest within each of us, being shared: the passions of love, in its deepest meanings.
The aim of each thing which we do is to make our lives and the lives of our children richer and more possible.
Kept around as unavoidable adjuncts or pleasant pastimes, feelings were expected to kneel to thought as women were expected to kneel to men.
We have been raised to fear the yes within ourselves, our deepest cravings. But, once recognized, those which do not enhance our future lose their power and can be altered. The fear of our desires keeps them suspect and indiscriminately powerful, for to suppress any truth is to give it strength beyond endurance.
That we were dying, that we were killing our world – that sense had always been with me. That whatever I was doing, whatever we were doing that was creative and right, functioned to hold us from going over the edge. That was the most we could do while we constructed some saner future.
As soon as a challenge was overcome, it creased to be a challenge, becoming the expected and ordinary rather than something I had achieved with difficulty, and could, therefore, be justly proud of. I could not own my own triumphs, nor give myself credit for them.
But it is also true that sometimes we cannot heal ourselves close to the very people from whom we draw strength and light, because they are also closest to the places and tastes and smells that go along with a pattern of living we are trying to rearrange.
The “generation gap” is an important social tool for any repressive society. If the younger members of a community view the older members as contemptible or suspect or excess, they will never be able to join hands and examine the living memory of the community, nor ask the all important question, “Why?” This gives rise to a historical amnesia that keeps us working to invent the wheel every time we have to go to the store for bread.
What are the tyrannies you swallow day by day and at, tempt to make your own, until you will sicken and die of them, still in silence?
I am listening to what fear teaches. I will never be gone. I am a scar, a report from the frontlines, a talisman, a resurrection, a rough place on the chin of complacency.
As women, we have been taught either to ignore our differences, or to view them as causes for separation and suspicion rather than as forces for change. Without community there is no liberation, only the most vulnerable and temporary armistice between an individual and her oppression. But community must not mean a shedding of our differences, nor the pathetic pretense that these differences do not exist.
Mary, do you ever really read the work of Black women? Did you ever read my words, or did you merely finger through them for quotations which you thought might valuably support an already conceived idea concerning some old and distorted connection between us? This is not a rhetorical question.
Mainstream communication does not want women, particularly white women, responding to racism. It wants racism to be accepted as an immutable given in the fabric of existence, like evening time or the common cold.
Racism and homophobia are real conditions of all our lives in this place and time. I urge each one of us here to reach down into that deep place of knowledge inside herself and touch that terror and loathing of any difference that lives there. See whose face it wears. Then the personal as the political can begin to illuminate all our choices.
This continued blindness between us can only serve the oppressive system within which we live.