Anger

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 7 of 447 · 20 per page

• From The Unexpected Legacy of Divorce: A 25-Year Landmark Study (2000)

  As I looked over the record and searched my memory, I was surer than ever that the James’s quarrels had more passion than content. They were not fighting over infidelity—which was apparently old hat—so much as wanting to hurt each other. Each heatedly denied the other’s accusations. Yet, like so many divorcing couples, they fought savagely, as the children looked on helplessly or ran away and hid. As happens in many families, there was no disagreement around child custody or visiting. Mrs. James would have done anything to irritate her husband, including making him take the kids—as long as that is what he did not want. Anger Doesn’t End with DivorceTHE MARRIAGE WAS dissolved amid rising chaos within the family. The parents’ fury at each other did not subside over the years that followed, although it was never fought out in the courts. This is a familiar situation for those of us who work with divorcing couples. Contrary to what most people think (including attorneys and judges), the vast majority of divorcing parents do not drag their conflicts into the courtroom. The 10 to 15 percent of couples who do fight in court consume the lion’s share of our attention but they do not represent the norm.1 Most parents negotiate a divorce settlement, decide on custody arrangements, and go their separate ways. Unfortunately, many of them stay intensely angry with one another. In our study, a third of the couples were fighting at the same high pitch ten years after their divorce was final. Their enduring anger stemmed from continued feelings of hurt and humiliation fueled by new complaints (child support is too burdensome or too little) and jealousy over new, often younger partners. The notion that divorce ends the intense love/hate relationship of the marriage is another myth of our times. Like many divorced people, Karen’s mother frequently called her ex-husband and got into shouting matches. As a result, the children were exposed to the hurt and anger that led to the breakup throughout their growing up years. Millions of children today experience the same unrelenting drama of longing and anger that refuses to die.

• From The Selected Works of Audre Lorde

  Wait a minute, I said. I need to feel this thing out and see what’s going on inside myself first, I said, needing some time to absorb the shock, time to assay the situation and not act out of panic. Not one of them said, I can respect that, but don’t take too long about it. Instead, that simple claim to my body’s own processes elicited such an attack response from a reputable Specialist In Liver Tumors that my deepest—if not necessarily most useful—suspicions were totally aroused. What that doctor could have said to me that I would have heard was, “You have a serious condition going on in your body and whatever you do about it you must not ignore it or delay deciding how you are going to deal with it because it will not go away no matter what you think it is.” Acknowledging my responsibility for my own body. Instead, what he said to me was, “If you do not do exactly what I tell you to do right now without questions you are going to die a horrible death.” In exactly those words. I felt the battle lines being drawn up within my own body. I saw this specialist in liver tumors at a leading cancer hospital in New York City, where I had been referred as an outpatient by my own doctor. The first people who interviewed me in white coats from behind a computer were only interested in my health-care benefits and proposed method of payment. Those crucial facts determined what kind of plastic ID card I would be given, and without a plastic ID card, no one at all was allowed upstairs to see any doctor, as I was told by the uniformed, pistoled guards at all the stairwells. From the moment I was ushered into the doctor’s office and he saw my x-rays, he proceeded to infantilize me with an obviously well-practiced technique. When I told him I was having second thoughts about a liver biopsy, he glanced at my chart. Racism and sexism joined hands across his table as he saw I taught at a university. “Well, you look like an intelligent girl ,” he said, staring at my one breast all the time he was speaking. “Not to have this biopsy immediately is like sticking your head in the sand.” Then he went on to say that he would not be responsible when I wound up one day screaming in agony in the corner of his office!

• From The Selected Works of Audre Lorde

  I wade through summer ghosts betrayed by vision hers and my own becoming dragonfish to survive the horrors we are living with tortured lungs adapting to breathe blood. A woman measures her life’s damage my eyes are caves, chunks of etched rock tied to the ghost of a black boy whistling crying and frightened her tow-headed children cluster like little mirrors of despair their father’s hands upon them and soundlessly a woman begins to weep. [1981] A Poem For Women In Rage A killing summer heat wraps up the city emptied of all who are not bound to stay a black woman waits for a white woman leans against the railing in the Upper Westside street at intermission the distant sounds of Broadway dim to lulling until I can hear the voice of sparrows like a promise I await the woman I love our slice of time a place beyond the city’s pain. In the corner phonebooth a woman glassed in by reflections of the street between us her white face dangles a tapestry of disasters seen through a veneer of order her mouth drawn like an ill-used roadmap to eyes without core, a bottled heart impeccable credentials of old pain. The veneer cracks open hate launches through the glaze into my afternoon our eyes touch like hot wire and the street snaps into nightmare a woman with white eyes is clutching a bottle of Fleischmann’s gin is fumbling at her waistband is pulling a butcher knife from her ragged pants her hand arcs backward “You Black Bitch!” the heavy blade spins out toward me slow motion years of fury surge upward like a wall I do not hear it clatter to the pavement at my feet. A gear of ancient nightmare churns swift in familiar dread and silence but this time I am awake, released I smile. Now. This time is my turn. I bend to the knife my ears blood-drumming across the street my lover’s voice the only moving sound within white heat “Don’t touch it!” I straighten, weaken, then start down again hungry for resolution simple as anger and so close at hand my fingers reach for the familiar blade the known grip of wood against my palm I have held it to the whetstone a thousand nights for this escorting fury through my sleep like a cherished friend to wake in the stink of rage beside the sleep-white face of love The keen steel of a dreamt knife sparks honed from the whetted edge with a tortured shriek between my lover’s voice and the grey spinning a choice of pain or fury slashing across judgment like a crimson scar I could open her up to my anger with a point sharpened upon love. In the deathland my lover’s voice fades like the roar of a train derailed on the other side of a river every white woman’s face I love and distrust is upon it eating green grapes from a paper bag

• From White Trash: The 400-Year Untold History of Class in America (2016)

  They are seen wearing blue jeans, camouflage, cowboy hats, and Bubba caps, all in an effort to come across as ordinary people. But presidents and other national politicians are anything but ordinary people after they are elected. Disguising that fact is the real camouflage that distorts the actual class nature of state power. The theatrical performances of politicians who profess to speak for an “American people” do nothing to highlight the history of poverty. The tenant farmer with his mule and plow is not a romantic image to retain in historic memory. But that individual is as much our history as any war that was fought and any election that was hotly contested. The tenant and his shack should remain with us as an enduring symbol of social stasis. The underclass exists even when they don’t rise to the level of making trouble, fomenting rebellions, joining in riots, or fleeing the ranks of the Confederacy and hiding out in swamps, where they create an underground economy. Those who do not disappear into the wilderness are present in towns and cities and along paved and unpaved roads in every state. Seeing the poor, whether it is in the photographs of a Walker Evans or a Dorothea Lange, or in comical form on “reality TV,” we have to wonder how such people exist amid plenty. As she cast her eyes upon southern trailer trash in the middle of World War II, the Washington Post columnist Agnes Meyer asked, “Is this America?” Yes, it is America. It is an essential part of American history. So too is the backlash that occurs when attempts are made to improve the conditions of the poor. Whether it is New Deal polices or LBJ’s welfare programs or Obama-era health care reform, along with any effort to address inequality and poverty comes a harsh and seemingly inevitable reaction. Angry citizens lash out: they perceive government bending over backward to help the poor (implied or stated: undeserving) and they accuse bureaucrats of wasteful spending that steals from hardworking men and women. This was Nixon’s class-inflected appeal, which his campaign staff packaged for the “Silent Majority.” In the larger scheme of things, the modern complaint against state intervention echoes the old English fear of social leveling, which was said to encourage the unproductive. In its later incarnation, government assistance is said to undermine the American dream. Wait. Undermine whose American dream? Class defines how real people live. They don’t live the myth. They don’t live the dream. Politics is always about more than what is stated, or what looms before the eye. Even when it’s denied, politicians engage in class issues. The Civil War was a struggle to shore up both a racial and a class hierarchy. The Confederacy was afraid that poor whites would be drawn in by Union appeals and would vote to end slavery—because slavery was principally a reflection of the wealthy planters’ self-interest.

• From The Selected Works of Audre Lorde

  warm your childblained fingers as you count coins in the Manhattan snow or is it only Linda who dreams of home? [image file=image_rsrc6HF.jpg] When my mother’s first-born crys for milk in the brutal city winter do the faces of your other daughters dim like the image of the treeferned yard where a dark girl first cooked for you and her ash heap still smells curry? III Did the secret of my sisters steal your tongue like I stole money from your midnight pockets stubborn and quaking as you threaten to shoot me if I am the one? the naked lightbulbs in our kitchen ceiling glint off your service revolver as you load​whispering. Did two little dark girls in Grenada dart like flying fish between your averred eyes and my pajamaless body our last adolescent summer eavesdropped orations to your shaving mirror our most intense conversations were you practicing how to tell me of my twin sisters​abandoned as you had been abandoned by another Black woman seeking her fortune​Grenada​Barbados Panama​Grenada. New York City. IV You bought old books at auction for my unlanguaged world gave me your idols​Marcus Garvey​Citizen Kane and morsels from your dinner plate when I was seven. I owe you my Dahomeyan jaw the free high school for gifted girls no one else thought I should attend and the darkness that we share. Our deepest bonds remain the mirror and the gun. V An elderly Black judge known for his way with women visits this island where I live shakes my hand, smiling “I knew your father,” he says “quite a man!” Smiles again. I flinch at his raised eyebrow. A long-gone woman’s voice lashes out at me​in parting “You will never be satisfied until you have the whole world in your bed!” Now I am older than you were when you died overwork and silence exploding in your brain. You are gradually receding from my face. Who were you outside the 23rd Psalm? Knowing so little how did I become so much like you? Your hunger for rectitude blossoms into rage the hot tears of mourning never shed for you before your twisted measurements the agony of denial the power of unshared secrets. [January 23–September 10, 1992] jessehelms I am a Black woman writing my way to the future off a garbage scow knit from moral fiber stuck together with jessehelms’ come​where Art is a dirty word scrawled on the wall of Bilbo’s memorial outhouse and obscenity is catching even I’d like to hear you scream ream out your pussy with my dildo called Nicaragua ram Grenada up your fighole till Panama runs out of you like Savimbi aflame. But you prefer to do it on the senate floor amid a sackful of paper pricks keeping time to a 195 million dollar military band safe-sex dripping from your tongue into avid senatorial ears. Later you’ll get yours behind the senate toilets where they’re waiting for you jessehelms those white boys with their pendulous rules

• From The Selected Works of Audre Lorde

  But no, it was a Black woman, in the Caribbean, telling me I wasn’t acceptable as a tourist in her country—not because of what I do, not even because of who I am, but because of how I wear my hair. I felt chilled to the bone. By this time the young white pilot had come in to see why the flight was being delayed. “What do you mean, because of her HAIR?” Finally an immigration supervisor came, asking me to fill out another entry card. “Why can’t I go on to Virgin Gorda,” I began. “I’ve been there before. And what’s wrong with my hair? It’s not unhealthy, it’s not unsanitary, it’s not immoral, and it certainly is not unnatural!” The supervisor looked at my well-groomed ear-length locks. “Are you a Rasta?” he asked. And then it finally dawned on me what this was all about. He didn’t ask me if I was a murderer. He didn’t ask me if I was a drug dealer, or a racist, or if I was a member of the Ku Klux Klan. Instead, he asked me if I was a follower of the Rastafarian religion. Some see locks and they see revolution. Because Rastafarians smoke marijuana as a religious rite, some see locks and automatically see drug peddlers. But the people who are pushing drugs throughout the Caribbean do not wear locks; they wear three-piece suits, carry attaché cases and diplomatic pouches, and usually have no trouble at all passing through Immigration. I stared at this earnest young Black man for a moment. Suddenly my hair became very political. Waves of horror washed over me. How many forms of religious persecution are we now going to visit upon each other as Black people in the name of our public safety? And suppose I was a Rastafarian? What then? Why did that automatically mean I could not vacation in Virgin Gorda? Did it make my tourist dollars unusable? What if he had asked me if I were a Jew? A Quaker? A Protestant? A Catholic? What have we learned from the bloody pages of history and are we really doomed to repeat these mistakes? There was an ache in my heart. I wanted to say, “What does it matter if I am a Rasta or not?” But I saw our bags sitting out in the sun, and the pilot walking slowly back to his plane. Deep in my heart I thought— it is always the same question: where do we begin to take a stand? But I turned away. “No, I’m not a Rastafarian,” I said.

• From The Selected Works of Audre Lorde

  The Master’s Tools Will Never Dismantle the Master’s House I agreed to take part in a New York University Institute for the Humanities conference a year ago, with the understanding that I would be commenting upon papers dealing with the role of difference within the lives of american women: difference of race, sexuality, class, and age. The absence of these considerations weakens any feminist discussion of the personal and the political. It is a particular academic arrogance to assume any discussion of feminist theory without examining our many differences, and without a significant input from poor women, Black and Third World women, and lesbians. And yet, I stand here as a Black lesbian feminist, having been invited to comment within the only panel at this conference where the input of Black feminists and lesbians is represented. What this says about the vision of this conference is sad, in a country where racism, sexism, and homophobia are inseparable. To read this program is to assume that lesbian and Black women have nothing to say about existentialism, the erotic, women’s culture and silence, developing feminist theory, or heterosexuality and power. And what does it mean in personal and political terms when even the two Black women who did present here were literally found at the last hour? What does it mean when the tools of a racist patriarchy are used to examine the fruits of that same patriarchy? It means that only the most narrow perimeters of change are possible and allowable. The absence of any consideration of lesbian consciousness or the consciousness of Third World women leaves a serious gap within this conference and within the papers presented here. For example, in a paper on material relationships between women, I was conscious of an either/or model of nurturing which totally dismissed my knowledge as a Black lesbian. In this paper there was no examination of mutuality between women, no systems of shared support, no interdependence as exists between lesbians and women-identified women. Yet it is only in the patriarchal model of nurturance that women “who attempt to emancipate themselves pay perhaps too high a price for the results,” as this paper states. For women, the need and desire to nurture each other is not pathological but redemptive, and it is within that knowledge that our real power is rediscovered. It is this real connection which is so feared by a patriarchal world. Only within a patriarchal structure is maternity the only social power open to women. Interdependency between women is the way to a freedom which allows the I to be , not in order to be used, but in order to be creative. This is a difference between the passive be and the active being . Advocating the mere tolerance of difference between women is the grossest reformism. It is a total denial of the creative function of difference in our lives.

• From The Selected Works of Audre Lorde

  But no amount of understanding the roots of Black woman-hating will bring back Patricia Cowan, nor mute her family’s loss. Pain is very visceral, particularly to the people who are hurting. As the poet Mary McAnally said, “Pain teaches us to take our fingers OUT the fucking fire.” * If the problems of Black women are only derivatives of a larger contradiction between capital and labor, then so is racism, and both must be fought by all of us. The capitalist structure is a many-headed monster. I might add here that in no socialist country that I have visited have I found an absence of racism or of sexism, so the eradication of both of these diseases seems to involve more than the abolition of capitalism as an institution. No reasonable Black man can possibly condone the rape and slaughter of Black women by Black men as a fitting response to capitalist oppression. And destruction of Black women by Black men clearly cuts across all class lines. Whatever the “structural underpinnings” (Staples) for sexism in the Black community may be, it is obviously Black women who are bearing the brunt of that sexism, and so it is in our best interest to abolish it. We invite our Black brothers to join us, since ultimately that abolition is in their best interests also. For Black men are also diminished by a sexism which robs them of meaningful connections to Black women and our struggles. Since it is Black women who are being abused, however, and since it is our female blood that is being shed, it is for Black women to decide whether or not sexism in the Black community is pathological. And we do not approach that discussion theoretically. Those “creative relationships” which Staples speaks about within the Black community are almost invariably those which operate to the benefit of Black males, given the Black male/female ratio and the implied power balance within a supply and demand situation. Polygamy is seen as “creative,” but a lesbian relationship is not. This is much the same as how the “creative relationships” between master and slave were always those benefiting the master. The results of woman-hating in the Black community are tragedies which diminish all Black people. These acts must be seen in the context of a systematic devaluation of Black women within this society. It is within this context that we become approved and acceptable targets for Black male rage, so acceptable that even a Black male social scientist condones and excuses this depersonalizing abuse. This abuse is no longer acceptable to Black women in the name of solidarity, nor of Black liberation. Any dialogue between Black women and Black men must begin there, no matter where it ends . * “The Myth of the Black Matriarchy” by Robert Staples in The Black Scholar , vol.

• From The Selected Works of Audre Lorde

  Croix is 5:00 p.m. this evening.” By this time my friend, who wears her hair in braided extensions, tried to come to my aid. “What’s wrong with her hair,” she asked, “and what about mine?” “Yours is all right,” she was told. “That’s just a hairstyle.” “But mine is just a hairstyle too,” I protested, still not believing this was happening to me. I had traveled freely all over the world; now, in a Caribbean country, a Black woman was telling me I could not enter her land because of how I wore my hair? “There is a law on our books,” she said. “You can’t come in here looking LIKE THAT.” I touched my natural locks, of which I was so proud. A year ago I had decided to stop cutting my hair and to grow locks as a personal style statement, much the same as I had worn a natural afro for most of my adult life. I remembered an Essence magazine cover story in the early 80s that had inspired one of my most popular poems— Is Your Hair Still Political? “You can’t be serious,” I said. “Then why didn’t I know about this before? Where is it written in any of your tourist information that Black women are only allowed to wear our hair in certain styles in your country? And why do we have to?” Her smile was gone by now. “It’s been a law for over five years,” she snapped. And I realized she was very serious when I saw our bags being taken off the plane, and it preparing to go on without us. “But how was I supposed to know that?” I protested, visions of our holiday feast defrosting on the tarmac, our friends from New York wondering where we were, our hostess at the airport waiting in vain to drive us to our rented house by the sea. “I’ve read I can’t bring drugs into the British Virgin Islands. I’ve read I can’t seek employment in the British Virgin Islands. I’ve read about everything else I can’t do in the British Virgin Islands, but how are Black tourists supposed to know we can’t wear locks if we visit the British Virgin Islands? Or don’t you want Black tourists?” By now I was outraged. Even with the hot sun outside and the dark face before me, I was confused for a moment as to where I was. Nazi Germany? Fascist Spain? Racist South Africa? One of those places where for so many decades white people had excluded Black people because of how they LOOKED?

• From My Life and Loves, Vol. 1 (of 4) (1922)

  And the worst of it all is that the highest function of man has been degraded by foul words so that it is almost impossible to write the body’s hymn of joy as it should be written. The poets have been almost as guilty in this respect as the priests: Aristophanes and Rabelais are ribald, dirty: Boccaccio cynical while Ovid leers cold-bloodedly and Zola like Chaucer finds it difficult to suit language to his desires. Walt Whitman is better though often merely commonplace. The Bible is the best of all; but not frank enough even in the noble Song of Solomon which now and then by sheer imagination manages to convey the ineffable! We are beginning to reject Puritanism and its unspeakable, brainless pruderies; but Catholicism is just as bad. Go to the Vatican Gallery and the great Church of St. Peter in Rome and you will find the fairest figures of ancient art clothed in painted tin, as if the most essential organs of the body were disgusting and had to be concealed. I say the body is beautiful and must be lifted and dignified by our reverence: I love the body more than any Pagan of them all and I love the soul and her aspirations as well; for me the body and the soul are alike beautiful, all dedicate to Love and her worship. I have no divided allegiance and what I preach today amid the scorn and hatred of men will be universally accepted tomorrow; for in my vision, too, a thousand years are as one day. We must unite the soul of Paganism, the love of beauty and art and literature with the soul of Christianity and its human lovingkindness in a new synthesis which shall include all the sweet and gentle and noble impulses in us. What we all need is more of the spirit of Jesus: we must learn at length with Shakespeare: “Pardon’s the word for all!” I want to set this Pagan-Christian ideal before men as the highest and most human too. Now one word to my own people and their peculiar shortcomings. Anglo-Saxon domineering combativeness is the greatest danger to Humanity in the world today. Americans are proud of having blotted out the red Indian and stolen his possessions and of burning and torturing negroes in the sacred name of equality. At all costs we must get rid of our hypocrisies and falsehoods and see ourselves as we are—a domineering race, vengeful and brutal, as exemplified in Haiti; we must study the inevitable effects of our soulless, brainless selfishness as shown in the world-war.

• From The Selected Works of Audre Lorde

  And so fifteen years later, at a conference on racism, you can still find that story humorous. But I hear your laughter is full of terror and disease. • ​ A white academic welcomes the appearance of a collection by non-Black women of Color. * “It allows me to deal with racism without dealing with the harshness of Black women,” she says to me. • ​ At an international cultural gathering of women, a well-known white American woman poet interrupts the reading of the work of women of Color to read her own poem, and then dashes off to an “important panel.” If women in the academy truly want a dialogue about racism, it will require recognizing the needs and the living contexts of other women. When an academic woman says, “I can’t afford it,” she may mean she is making a choice about how to spend her available money. But when a woman on welfare says, “I can’t afford it,” she means she is surviving on an amount of money that was barely subsistence in 1972, and she often does not have enough to eat. Yet the National Women’s Studies Association here in 1981 holds a conference in which it commits itself to responding to racism, yet refuses to waive the registration fee for poor women and women of Color who wished to present and conduct workshops. This has made it impossible for many women of Color—for instance, Wilmette Brown, of Black Women for Wages for Housework—to participate in this conference. Is this to be merely another case of the academy discussing life within the closed circuits of the academy? To the white women present who recognize these attitudes as familiar, but most of all, to all my sisters of Color who live and survive thousands of such encounters—to my sisters of Color who like me still tremble their rage under harness, or who sometimes question the expression of our rage as useless and disruptive (the two most popular accusations)—I want to speak about anger, my anger, and what I have learned from my travels through its dominions. Everything can be used / except what is wasteful / (you will need / to remember this when you are accused of destruction.) * Every woman has a well-stocked arsenal of anger potentially useful against those oppressions, personal and institutional, which brought that anger into being. Focused with precision it can become a powerful source of energy serving progress and change. And when I speak of change, I do not mean a simple switch of positions or a temporary lessening of tensions, nor the ability to smile or feel good.

• From The Selected Works of Audre Lorde

  If I speak to you in anger, at least I have spoken to you: I have not put a gun to your head and shot you down in the street; I have not looked at your bleeding sister’s body and asked, “What did she do to deserve it?” This was the reaction of two white women to Mary Church Terrell’s telling of the lynching of a pregnant Black woman whose baby was then torn from her body. That was in 1921, and Alice Paul had just refused to publicly endorse the enforcement of the Nineteenth Amendment for all women—by refusing to endorse the inclusion of women of Color, although we had worked to help bring about that amendment. The angers between women will not kill us if we can articulate them with precision, if we listen to the content of what is said with at least as much intensity as we defend ourselves against the manner of saying. When we turn from anger we turn from insight, saying we will accept only the designs already known, deadly and safely familiar. I have tried to learn my anger’s usefulness to me, as well as its limitations. For women raised to fear, too often anger threatens annihilation. In the male construct of brute force, we were taught that our lives depended upon the good will of patriarchal power. The anger of others was to be avoided at all costs because there was nothing to be learned from it but pain, a judgment that we had been bad girls, come up lacking, not done what we were supposed to do. And if we accept our powerlessness, then of course any anger can destroy us. But the strength of women lies in recognizing differences between us as creative, and in standing to those distortions which we inherited without blame, but which are now ours to alter. The angers of women can transform difference through insight into power. For anger between peers births change, not destruction, and the discomfort and sense of loss it often causes is not fatal, but a sign of growth. My response to racism is anger. That anger has eaten clefts into my living only when it remained unspoken, useless to anyone. It has also served me in classrooms without light or learning, where the work and history of Black women was less than a vapor.

• From White Trash: The 400-Year Untold History of Class in America (2016)

  The Rockefeller Foundation published shocking pictures of actual hookworm subjects, some pairing boys of similar ages, one normal and the other literally dwarfed and disfigured by the disease. It didn’t help the South’s image that hookworm was spread by the lack of sanitation. Outhouses were rare among the southern poor, let alone toilets. 63 The 10,000 Hookworm Family (1913) from Alabama were presented as poor white celebrities who escaped the “lazy disease.” They stood in contrast to the “fitter family” competitions as a perfect example of the unfit American family. 201 H Alabama, Hookworm, Box 42, Folder 1044, #1107, 1913, Rockefeller Archive Center, Sleepy Hollow, New York This 1913 photograph from North Carolina shows the disfiguring effects of hookworm. In a shocking contrast, an undersized young man, age twenty-three, is placed alongside a normal boy, two years younger, who towers over him. 236 H North Carolina, Box 53, Folder 1269, #236 Vashti Alexander County, North Carolina, May 29, 1913, Rockefeller Archive Center, Sleepy Hollow, New York All in all, the rural South stood out as a place of social and now eugenic backwardness. Tenant farmers and sharecroppers, wandering the dusty roads with a balky mule, seemed a throwback to eighteenth-century vagrants. The “lazy diseases” of hookworm and pellagra created a class of lazy lubbers. Illiteracy was widespread. Fear of indiscriminate breeding loomed large. The stock of poor white men produced in the South were dismissed as unfit for military service, the women unfit to be mothers. In the two decades before the war, reformers had exposed that many poor white women and children worked long, grueling hours in southern textile factories. Was this another sign of “race suicide,” some asked? Could they possibly produce future generations of healthy, courageous, intelligent, and fertile Americans? For many in the early twentieth century, then, the “new race problem” was not the “negro problem.” It was instead a different crisis, one caused by the “worthless class of anti-social whites.” 64 • • • It was Albert Priddy who called poor white Virginians “the shiftless, ignorant, and worthless class of anti-social whites of the South.” He was the superintendent of the State Colony for Epileptics and Feebleminded in Lynchburg, Virginia. He helped shape the optimal legal test case for sterilization, a case that went to the Supreme Court in Buck v. Bell (1927). Priddy began building his case in 1916, targeting prostitutes. He recruited top eugenics experts, including two colleagues of Davenport’s with ties to the Eugenics Record Office and the Carnegie Institution of Washington.

• From Speak, Memory (1966)

  3Another dog, the sweet-tempered sire of a ferocious family, a Great Dane not allowed in the house, played a pleasant part in an adventure that took place on one of the following days, if not the very day after. It so happened that my brother and I were left completely in charge of the newcomer. As I reconstitute it now, my mother had probably gone, with her maid and young Trainy, to St. Petersburg (a distance of some fifty miles) where my father was deeply involved in the grave political events of that winter. She was pregnant and very nervous. Miss Robinson, instead of staying to break in Mademoiselle, had gone too—back to that ambassador’s family, about which we had heard from her as much as they would about us. In order to prove that this was no way of treating us, I immediately formed the project of repeating the exciting performance of a year before when we escaped from poor Miss Hunt in Wiesbaden. This time the countryside all around was a wilderness of snow, and it is hard to imagine what exactly could have been the goal of the journey I planned. We had just returned from our first afternoon walk with Mademoiselle and I was seething with frustration and hatred. With a little prompting, I had meek Sergey share some of my anger. To keep up with an unfamiliar tongue (all we knew in the way of French were a few household phrases), and on top of it to be crossed in all our fond habits, was more than one could bear. The bonne promenade she had promised us had turned out to be a tedious stroll near the house where the snow had been cleared and the icy ground sprinkled with sand. She had had us wear things we never used to wear, even on the frostiest day—horrible gaiters and hoods that hampered our every movement. She had restrained us when I induced Sergey to explore the creamy, smooth swellings of snow that had been flower beds in summer. She had not allowed us to walk under the organ-pipelike system of huge icicles that hung from the eaves and gloriously burned in the low sun. And she had rejected as ignoble one of my favorite pastimes (devised by Miss Robinson)—lying prone on a little plush sledge with a bit of rope tied to its front and a hand in a leathern mitten pulling me along a snow-covered path, under white trees, and Sergey, not lying but sitting on a second sledge, upholstered in red plush, attached to the rear of my blue one, and the heels of two felt boots, right in front of my face, walking quite fast with toes slightly turned in, now this, now that sole skidding on a raw patch of ice. (The hand and the feet belonged to Dmitri, our oldest and shortest gardener, and the path was the avenue of oaklings which seems to have been the main artery of my infancy.)

• From Heptaméron (1559)

  "If all those who have intrigued with their valets were compelled to eat such salads," said Parlamente, " I know those who would not be so fond of their gardens as they are, but would pluck up all the herbs in them, to avoid those which save the honour of children at the expense of a wanton mother's life." Hircan, who guessed for whom she meant this, re- plied with great warmth, " A woman of honour should never suspect another of things she would not do her- self." " To know is not to suspect," rejoined Parlamente. " However, this poor woman paid the penalty which many deserve. Moreover, I think that the president, being bent on avenging himself, could not set about it with more prudence and discretion." " Nor with more malice," Longarine subjoined. " It was a cold-blooded and cruel vengeance, which plainly showed that he respected neither God nor his conscience." " What would you have him do, then," said Hircan, " to revenge the most intolerable outrage a wife can ever offer to her husband." " I would have had him kill her," she answered, " in the first transports of his indignation. The doctors say that such a sin is more pardonable, because a man is not master of such emotions ; and consequently, the sin he commits in that state may be forgiven." " Yes," said Geburon, " but his daughters and his descendants would have been disgraced for ever." " He ought not to have poisoned her," said Lon- I Fourth day^ QUEEN OF NA VAKRE. 329 garine, " for since his first great wrath was past, she might have lived with him like an honest woman, and nothing would ever have been said about the mat- ter. " Do you suppose." said Saffredent, " that he was appeased, though he pretended to be so ? For my part, I'm persuaded that the day he mixed his salad his wrath was as hot as on the very first day. There are people whose first emotions never subside until they have accomplished the dictates of their pas- sion." " It is well to ponder one's words," said Parlamente, "when one has to do with people so dangerous as you. What I said is to be understood of an anger so violent that it suddenly engrosses the senses, and hinders rea- son from acting."

• From The Selected Works of Audre Lorde

  I am a lesbian woman of Color whose children eat regularly because I work in a university. If their full bellies make me fail to recognize my commonality with a woman of Color whose children do not eat because she cannot find work, or who has no children because her insides are rotted from home abortions and sterilization; if I fail to recognize the lesbian who chooses not to have children, the woman who remains closeted because her homophobic community is her only life support, the woman who chooses silence instead of another death, the woman who is terrified lest my anger trigger the explosion of hers; if I fail to recognize them as other faces of myself, then I am contributing not only to each of their oppressions but also to my own, and the anger which stands between us then must be used for clarity and mutual empowerment, not for evasion by guilt or for further separation. I am not free while any woman is unfree, even when her shackles are very different from my own. And I am not free as long as one person of Color remains chained. Nor is any one of you. I speak here as a woman of Color who is not bent upon destruction, but upon survival. No woman is responsible for altering the psyche of her oppressor, even when that psyche is embodied in another woman. I have suckled the wolf’s lip of anger and I have used it for illumination, laughter, protection, fire in places where there was no light, no food, no sisters, no quarter. We are not goddesses or matriarchs or edifices of divine forgiveness; we are not fiery fingers of judgment or instruments of flagellation; we are women forced back always upon our woman’s power. We have learned to use anger as we have learned to use the dead flesh of animals, and bruised, battered, and changing, we have survived and grown and, in Angela Wilson’s words, we are moving on. With or without uncolored women. We use whatever strengths we have fought for, including anger, to help define and fashion a world where all our sisters can grow, where our children can love, and where the power of touching and meeting another woman’s difference and wonder will eventually transcend the need for destruction.

• From My Life and Loves, Vol. 1 (of 4) (1922)

  The creed we professed and the creed we practised were poles apart. Never I believe in the world’s history was there such confusion in man’s thought about conduct, never were there so many different ideals put forward for his guidance. It is imperatively necessary for us to bring clearness into this muddle and see why we have gone wrong and where. For the world-war is only the last of a series of diabolical acts which have shocked the conscience of humanity. The greatest crimes in recorded time have been committed during the last half century almost without protest by the most civilised nations, nations that still call themselves Christian. Whoever has watched human affairs in the last half century must acknowledge that our progress has been steadily hell-ward. The hideous massacres and mutilations of tens of thousands of women and children in the Congo Free State without protest on the part of Great Britain who could have stopped it all with one word, is surely due to the same spirit that directed the abominable blockade (continued by both England and America long after the Armistice) which condemned hundreds and thousands of women and children of our own kith and kin to death by starvation. The unspeakable meanness and confessed fraud of the Peace of Versailles with its tragic consequences from Vladivostock to London and finally the shameless, dastardly war waged by all the Allies and by America on Russia, for money, show us that we have been assisting at the overthrow of morality itself and returning to the ethics of the wolf and the polity of the Thieves’ Kitchen. And our public acts as nations are paralleled by our treatment of our fellows within the community. For the small minority the pleasures of living have been increased in the most extraordinary way while the pains and sorrows of existence have been greatly mitigated, but the vast majority even of civilised peoples have hardly been admitted to any share in the benefits of our astounding material progress. The slums of our cities show the same spirit we have displayed in our treatment of the weaker races. It is no secret that over fifty per cent of English volunteers in the war were below the pigmy physical standard required and about one half of our American soldiers were morons with the intelligence of children under twelve years of age: “vae victis” has been our motto with the most appalling results. Clearly we have come to the end of a period and must take thought about the future.

• From The Selected Works of Audre Lorde

  Attend me, hold me in your muscular flowering arms, protect me from throwing any part of myself away. Women who have asked me to set these stories down are asking me for my air to breathe, to use in their future, are courting me back to my life as a warrior. Some offer me their bodies, some their enduring patience, some a separate fire, and still others, only a naked need whose face is all too familiar. It is the need to give voice to the complexities of living with cancer, outside of the tissue-thin assurance that they “got it all,” or that the changes we have wrought in our lives will insure that cancer never reoccurs. And it is a need to give voice to living with cancer outside of that numbing acceptance of death as a resignation waiting after fury and before despair. There is nothing I cannot use somehow in my living and my work, even if I would never have chosen it on my own, even if I am livid with fury at having to choose. Not only did nobody ever say it would be easy, nobody ever said what faces the challenges would wear. The point is to do as much as I can of what I came to do before they nickel and dime me to death. Racism. Cancer. In both cases, to win the aggressor must conquer, but the resisters need only survive. How do I define that survival and on whose terms? So I feel a sense of triumph as I pick up my pen and say yes I am going to write again from the world of cancer and with a different perspective—that of living with cancer in an intimate daily relationship. Yes, I’m going to say plainly, six years after my mastectomy, in spite of drastically altered patterns of eating and living, and in spite of my self-conscious living and increased self-empowerment, and in spite of my deepening commitment to using myself in the service of what I believe, and in spite of all my positive expectations to the contrary, I have been diagnosed as having cancer of the liver, metastasized from breast cancer. This fact does not make my last six years of work any less vital or important or necessary. The accuracy of that diagnosis has become less important than how I use the life I have. November 8, 1986 New York City If I am to put this all down in a way that is useful, I should start with the beginning of the story. Sizable tumor in the right lobe of the liver, the doctors said. Lots of blood vessels in it means it’s most likely malignant. Let’s cut you open right now and see what we can do about it.

• From Heptaméron (1559)

  The moment she left the room she threw off her high pattens, and ran as fast to the place where she did not choose the bargain to be concluded without her, and ar- rived in good time, almost as soon as her husband. She remained behind the door to hear the fine things he said to her servant, and when she saw that he was approach- ing the criminal point, she caught hold of him behind, and said, " I am too near for you to take another." It is needless to ask if he was then in a towering passion, both at being frustrated of his expected pleasure, and at seeing that his wife, whose good-will he was afraid of losing for ever, knew more than he would have had her know. Believing, however, that it was a trick played upon him by the girl, he ran at her with such fury, with- out speaking to his wife, that if the latter had not held his hands he would have killed her. He said, in a trans- port of rage, that she was the worst baggage he had ever known, and that if his wife had waited, she would have seen that he only came there to tr}' and make a fool of her; and that, instead of what she expected, he would — - - -lll^lMtl "I »■■! St baggage i he had ever known. Sixth day.] QUEEN OF NA VARRE. 47 i have given her a flogging. But the wife knew better than to accept such flimsy excuses, and rated him so roundly that he was greatly afraid she would leave him. He made her all the promises she desired, and touched by her sage remonstrances, he confessed that he was wrong to take it amiss that she had lovers. He agreed with her that a handsome and respectable woman is not the less virtuous for being loved, provided she say and do nothing contrary to her honour ; but that a man is un- pardonable who takes pains to pursue a girl who does not love him, and to wrong his wife and his own con- science. He ended by promising that he would no longer prevent her from going to court, nor ever take it amiss that she had lovers, convinced, as he was, that she retained them only for her diversion, not for any regard she had for them.

• From My Life and Loves, Vol. 1 (of 4) (1922)

  We read of a fag at Shrewsbury who was thrown into a bath of boiling water by some older boys because he liked to take his bath very warm; but this experiment turned out badly, for the little fellow died and the affair could not be hushed up, though it was finally dismissed as a regrettable accident. The English are proud of the fact that they hand over a good deal of the school discipline to the older boys: they attribute this innovation to Arnold of Rugby and, of course, it is possible if the supervision is kept up by a genius, that it may work for good and not for evil; but usually it turns the school into a forcing-house of cruelty and immorality. The older boys establish the legend that only sneaks would tell anything to the masters, and then they are free to give rein to their basest instincts. The two Monitors in our big bedroom in my time were a strapping big fellow named Dick F…, who tired all the little boys by going into their beds and making them frig him till his semen came. The little fellows all hated to be covered with his filthy slime, but they had to pretend to like doing as he told them, and usually he insisted on frigging them by way of exciting himself. Dick picked me out once or twice but I managed to catch his semen on his own nightshirt, and so after calling me a “dirty little devil” he left me alone. The other monitor was Jones, a Liverpool boy of about seventeen, very backward in lessons but very strong, the “Cock” of the school at fighting. He used always to go to one young boy’s bed whom he favored in many ways. Henry H… used to be able to get off any fagging and he never let out what Jones made him do at night, but in the long run he got to be chums with another little fellow and it all came out. One night when Jones was in Henry’s bed, there was a shriek of pain and Jones was heard to be kissing and caressing his victim for nearly an hour afterwards. We all wondered whether Jones had had him, or what had happened. Henry’s chum one day let the cat out of the bag. It appeared that Jones used to make the little fellow take his sex in his mouth and frig him and suck him at the same time. But one evening he had brought up some butter and smeared it over his prick and gradually inserted it into Henry’s anus and this came to be his ordinary practice. But this night he had forgotten the butter and when he found a certain resistance, he thrust violently forward, causing extreme pain and making his pathic bleed. Henry screamed and so after an interval of some weeks or months the whole procedure came to be known.