Ain't I A Woman Quotes

I have not lived as a woman. I have lived as a man. I've just done what I damn well wanted to, and I've made enough money to support myself, and ain't afraid of being alone.

The process begins with the individual woman’s acceptance that American women, without exception, are socialized to be racist, classist and sexist, in varying degrees, and that labeling ourselves feminists does not change the fact that we must consciously work to rid ourselves of the legacy of negative socialization.

I'm sorry, I says. Fer what? he says. Fer always bein ... you know ... so- Ungrateful? he says. Yeah, I says. Ornery? I guess so. Rude? Pig-headed? Violent? I ain't violent! Oh yes, you are. Very. But I like that in a woman. I laugh. Yer crazy, I says. I was fine till I met you, he says.

Knock, knock. (Desiderius) Now, ain't this a bitch. Here I am, trying to kiss my girl, and you have to interrupt us. What, were you raised in a barn? By the way, touch the woman, or the Lamborghini, and you're a dead man. (Kyrian)

That man over there says that women need to be helped into carriages, and lifted over ditches, and to have the best place everywhere. Nobody ever helps me into carriages, or over mud-puddles, or gives me any best place! And ain't I a woman? Look at me! Look at my arm! I have ploughed and planted, and gathered into barns, and no man could head me! And ain't I a woman? I could work as much and eat as much as a man - when I could get it - and bear the lash as well! And ain't I a woman? I have borne five children, and seen most all sold off to slavery, and when I cried out with my mother's grief, none but Jesus heard me! And ain't I a woman?

It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression.

You know, I've lived a long time," he told me, massaging my calf more firmly now. "And I met a lot of people. But I ain't never met a woman made me want to beat her to death as often as you.

I'm an angel of death. I don't need night school, woman. You should just give up on this detective shit and start killing people for a living. It's simple, honest work, and you ain't got the brains for anything else.

[Our] struggle for liberation has significance only if it takes place within a feminist movement that has as its fundamental goal the liberation of all people.

I found out everybody’s different – the same kind of different as me. We’re all just regular folks walkin down the road God done set in front of us. The truth about it is, whether we is rich or poor or something in between, this earth ain’t no final restin place. So in a way, we is all homeless – just workin our way toward home

I'll bet you the time ain't far off when a woman won't know any more than a man.

The idealized woman becomes property, symbol, and ornament; she is stripped of her essential human qualities. The devalued woman becomes a different kind of object; she is the spittoon in which men release their negative anti-woman feelings.

In an imperialist racist patriarchal society that supports and condones oppression, it is not surprising that men and women judge their worth, their personal power, by their ability to oppress others.

I put a thong on a few months ago trying to be sexy. I've been looking for it but ain't seen it since.

The fear of being alone, or of being unloved, had caused women of all races to passively accept sexism and sexist oppression.

If you were a sane woman, I would, of course, behave in a more rational fashion. Since you are a lunatic, however, this is the only way.

I used to spend a lotta time worryin that I was different from other people, even from other homeless folks. Then, after I met Miss Debbie and Mr. Ron, I worried that I was so different from them that we wadn't ever gon' have no kind a' future. But I found out everybody's different - the same kind of different as me. We're all just regular folks walkin down the road God done set in front of us. The truth about it is, whether we is rich or poor or somethin in between, this earth ain't no final restin place. So in a way, we is all homeless - just workin our way toward home.

I ain’t the only old woman looking. I’m just the only one honest enough to admit it. The others just hire the boy to cut their grass so they can sit at the window and drool.

No, no, no. This ain’t right. I finally find a woman who’ll actually let me into her place and you bring her home for you? Oh, please tell me you brought her home for you and not for me. You didn’t pimp me out again, Wulf, did you? I swear I’ll stake you in your sleep if you did. (Chris)

Bring me new words when we meet again so I know the book and brain ain’t gathering dust,

Don't fuckin' do shit like that again, baby," he interuppted in a raspy, hurt voice. There was no anger in is voice, just a desolate crushed roughness. "Cause I ain't wanting to be without you. You hearing me? You're my fuckin' woman. We ride this road together, no matter what gets in our way.

Teaching women how to defend themselves against male rapists is not the same as working to change society so that men will not rape.

If women want a feminist revolution—ours is a world that is crying out for feminist revolution—then we must assume responsibility for drawing women together in political solidarity. That means we must assume responsibility for eliminating all the forces that divide women.

I ain’t apologize to no whore. (Irn) You don’t ever treat a woman like that. You apologize to her or so help me I’ll gouge out your eyes and shove them down your throat. (Devyn)

For how does one overthrow, change or even challenge a system that you have been taught to admire, to love, to believe in?

when I was four years old they tried to test my I.Q. they showed me a picture of 3 oranges and a pear they said, which one is different? it does not belong they taught me different is wrong but when I was 13 years old I woke up one morning thighs covered in blood like a war like a warning that I live in a breakable takeable body an ever-increasingly valuable body that a woman had come in the night to replace me deface me see, my body is borrowed yeah, I got it on loan for the time in between my mom and some maggots I don't need anyone to hold me I can hold my own I got highways for stretchmarks see where I've grown I sing sometimes like my life is at stake 'cause you're only as loud as the noises you make I'm learning to laugh as hard as I can listen 'cause silence is violence in women and poor people if more people were screaming then I could relax but a good brain ain't diddley if you don't have the facts we live in a breakable takeable world an ever available possible world and we can make music like we can make do genius is in a back beat backseat to nothing if you're dancing especially something stupid like I.Q. for every lie I unlearn I learn something new I sing sometimes for the war that I fight 'cause every tool is a weapon - if you hold it right.

... I choose to re-appropriate the term "feminism", to focus on the fact that to be "feminist" in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression.

To be an oppressor is dehumanizing and anti-human in nature, as it is to be a victim.

Where I was raised a woman's word was law. I ain't quite outgrowed that yet.

I looked at her, with her hair spilled out on the pillows and the warmth of her body warming mine. And I thought, god-dang, if this ain't a heck of a way to be in bed with a pretty woman. The two of you arguing about murder, and threatening each other, when you're supposed to be in love and you could be doing something pretty nice. And then I thought, well, maybe it ain't so strange after all. Maybe it's like this with most people, everyone doing pretty much the same thing except in a different way. And all the time they're holding heaven in their hands.

If you fishin' for a friend you just gon' catch and release, then I ain't got no desire to be your friend... "But if you is lookin' for a real friend, then I'll be one. Forever.

Can I do it? I'd rather not try and fail." "That's stupid talk, Maya. Every try will not succeed. But if you're going to live, live at all, your business is trying. And if you fail once, so what? Old folks say, Every shuteye ain't sleep and every goodbye ain't gone. You fail, you get up and try again.

I'll say it: I want to see an ugly woman as a spokeswoman for a women's network. Ugly men are out there all the time – look at Larry King, for God's sake. He looks like someone's talking underwear. Why not give America a spokeswoman who ain't much to look at but is competent as Hell? If accomplishments actually count for women, this ought to be a no-brainer.

When black people are talked about the focus tends to be on black men; and when women are talked about the focus tends to be on white women.

In those days I still believed the love of a man for a woman and a woman for a man was stronger than the love of drinkin and hell-raisin—that love would eventually rise to the top like cream in a bottle of milk. I learned better over the next ten years. The world’s a sorry schoolroom sometimes, ain’t it?

Funny that ‘she’ should be in ‘sheet,’ ain’t it? I reckon it’s just another way to lay on a woman and get away with it.

To me feminism is not simply a struggle to end male chauvinism or a movement to ensure that women will have equal rights with men; it is a commitment to eradicating the ideology of domination that permeates Western culture on various levels--sex, race, and class, to name a few--and a commitment to reorganizing U.S. society so that the self-development of people can take precedence over imperialism, economic expansion, and material desires.

Unfortunately, our over-emphasis on the male as oppressor often obscures the fact that men too are victimized. To be an oppressor is dehumanizing and anti-human in nature, as it is to be a victim. Patriarchy forces fathers to act as monsters, encourages husbands and lovers to be rapists in disguise; it teaches our blood brothers to feel ashamed that they care for us, and denies all men the emotional life that would act as a humanizing, self-affirming force in their lives.

No other group in America has used black people as metaphors as extensively as white women involved in the women’s movement.

Ever man should have the courage to stand up and face the enemy,' I said, 'cause ever person that looks like a enemy on the outside ain't necessarily one on the inside. We all has more in common that we think. You stood up with courage and faced me when I was dangerous, and it changed my life. You loved me for who I was on the inside, the person God meant for me to be, the one that had just gotten lost for a while on some ugly roads in life.

I agree, Dad. I was just explaining to the woman why we don’t look anything alike and why you would have been younger than me when I was born. It doesn’t mean I don’t love you ‘cause you know I do. Make one snotty comment in anger when you’re twelve years old going through puberty and getting grounded, and you pay for it for the rest of your life. Parents ain’t got no sense of humor. (Omari)

I heard that when white folks go fishin they do somethin called 'catch and release.' Catch and release? I nodded solemnly, suddenly nervous and curious at the same time. 'That really bothers me', Denver went on. 'I just can't figure it out. 'Cause when colored folks go fishin, we really proud of what we catch, and we take it and show it off to everybody that'll look. Then we eat what we catch...in other words, we use it to SUSTAIN us. So it really bothers me that white folks would go to all the trouble to catch a fish, when when they done caught it, just throw it back in the water.' He paused again, and the silence between us stretched a full minute. Then: 'Did you hear what I said?' I nodded, afraid to speak, afraid to offend. Denver looked away, searching the blue autumn sky, then locked onto me again with that drill-bit start. 'So, Mr. Ron, it occurred to me: If you is fishin for a friend you just gon' catch and release, then I ain't got no desire to be your friend.' I returned Denver's gaze with what I hoped was a receptive expression and hung on. Suddenly his eyes gentled and he spoke more softly than before: 'But if you is lookin for a REAL friend, then I'll be one. Forever.

When feminists acknowledge in one breath that black women are victimized and in the same breath emphasize their strength, they imply that though black women are oppressed they manage to circumvent the damaging impact of oppression by being strong—and that is simply not the case. Usually, when people talk about the “strength” of black women they are referring to the way in which they perceive black women coping with oppression. They ignore the reality that to be strong in the face of oppression is not the same as overcoming oppression, that endurance is not to be confused with transformation.

Many black men who express the greatest hostility toward the white male power structure are often eager to gain access to that power. Their expressions of rage and anger are less a critique of the white male patriarchal social order and more a reaction against the fact that they have not been allowed full participation in the power game.

There's somethin I learned when I was homeless: Our limitation is God's opportunity. When you get all the way to the end of your rope and there ain't nothin you can do, that's when God takes over. I remember one time I was hunkered down in the hobo jungle with some folks. We was talkin 'bout life, and this fella was talkin, said, 'People think they're in control, but they ain't. The truth is, that which must befall thee must befall thee. And that which must pass the by must pass thee by.

Lovin' you baby, is just like rollin' off a log, But if I can't be your woman, I sure ain't gonna be your dog.

All too often in our society it is assumed that one can know all there is to know about black people by merely hearing the life story and opinions of one black person.

There's something I learned when I was homeless: Our limitation is God's opportunity. When you get all the way to the end of your rope and there ain't nothin you can do, that's when God takes over.

Well, you know,” Wayne said. “It’s like I often say…” “Greet every morning with a smile. That way it won’t know what you’re planning to do to it?” “No, not that one.” “Until you know it ain’t true, treat every woman like she has an older brother what is stronger than you are?” “No, not … Wait, I said that?” “Yes,” Wax said, turning back to his notes. “It was a very chivalrous moment for you.” “Rusts. I should really write these things down.

Mr. Ron, I was captive in the devil's prison. That was easy for Miss Debbie to see. But I got to tell you: Many folks had seen me behind the bars in that prison for more than thirty years, and they just walked on by. Kept their keys in their pocket and left me locked up. Now I ain't tryin to run them other folks down, 'cause I was not a nice fella-dangerous-and prob'ly just as happy to stay in prison. But Miss Debbie was different--she seen me behind them bars and reached way down in her pocket and pulled out the keys God gave her and used one to unlock the prison door and set me free.

We must live by the fundamental, dialectical principle that progress comes only from struggling to resolve contradictions.

Women, all women, are accountable for racism continuing to divide us. Our willingness to assume responsibility for the elimination of racism need not be engendered by feelings of guilt, moral responsibility, victimization, or rage. It can spring from a heartfelt desire for sisterhood and the personal, intellectual realization that racism among women undermines the potential radicalism of feminism. It can spring from our knowledge that racism is an obstacle in our path that must be removed. More obstacles are created if we simply engage in endless debate as to who put it there.

I am easy as a woman, taut as a man. All my limbs is broke as a man, and fixed good as a woman. I lie down with the soul of woman and wake with the same. I don't foresee no time where this ain't true no more.

I knew Denver was sincere when he told me that he would not want to trade places with me for even one day. His convictions became clear to me when I laid my key ring on the table between us at one of our earlier meetings for coffee. Denver smiled a bit and sidled up to a cautious question. 'I know it ain't none of my business, but does you own somethin' that each one of those keys fits?' I glanced at the keys; there were about ten of them. 'I suppose,' I replied, not really ever having thought about it. 'Are you sure you own them, or does they own you?' That wisdom stuck to my brain like duct tape. The more I thought about it, the more I became convinced we'd enjoy life a whole lot more if we owned a whole lot less.

You know, if you ain't poor, you might think it's the folks in them big ole fine brick churches that's doin all the carin and the prayin. I wish you coulda seen all them little circles a'homeless folks with their heads bowed and their eyes closed, whisperin what was on their hearts. Seemed like they didn't have nothin to give, but they was givin what they had, taken the time to knock on God's front door and ask Him to heal this woman that loved them.

Consequently, it can be easily argued that even though white men institutionalized slavery, white women were its most immediate beneficiaries. Slavery in no way altered the hierarchical social status of the white male but it created a new status for the white female. The only way that her new status could be maintained was through the constant assertion of her superiority over the black woman and man. All too often colonial white women, particularly those who were slave mistresses, chose to differentiate their status from the slave’s by treating the slave in a brutal and cruel manner. It was in her relationship to the black female slave that the white woman could best assert her power.

Yes,' she said, 'the rich rob the poor, and the poor rob one another.

Much of what has been perceived by whites as an Amazonic trait in black women has been merely stoical acceptance of situations we have been powerless to change.

And to the slave, the master’s way of life represents the ideal free lifestyle.

I ain't going to talk to you until I am blue in the face trying to make you change. I'm going to tell you what's on my mind and hope you get it and I'm going to move on. That's what we have to do sometimes--move on. Try to help others, extend your hand, and then help the next. If they don't want to accept it, keep moving on. Don't let them discourage you. Never stop doing what you're doing because of somebody else's unwillingness to learn.

I looked down at Lilah, her hair around her on the pillow like a damn halo. "Baby," I rasped, you look like a fuckin' angel right now. I ain't seeing any evidence of some evil, sinful woman." Lilah's hand dropped. "That is the disguise. The devil is beautiful after all." "Then I fuckin' want the devil, Li...I want you.

As far back as slavery, white people established a social hierarchy based on race and sex that ranked white men first, white women second, though sometimes equal to black men, who are ranked third, and black women last. What this means in terms of the sexual politics of rape is that if one white woman is raped by a black man, it is seen as more important, more significant than if thousands of black women are raped by one white man. Most Americans, and that includes black people, acknowledge and accept this hierarchy; they have internalized it either consciously or unconsciously. And for this reason, all through American history, black male rape of white women has attracted much more attention and is seen as much more significant than rape of black women by either white or black men.

I’ve got nothing but the greatest respect for Mrs. Gogol,” said Granny. “A fine woman. But talks a bit too much. If I was her, I’d have had a couple of big nails right through that thing by now.” “You would, too,” said Nanny. “It’s a good thing you’re good, ain’t it.

The structure of marriage in a patriarchal society is based on a system of exchange, one in which men are traditionally taught to provide economically for women and children in exchange for sexual, housekeeping, and nurturing services.

Is growin' up always miserable?" Sonny asked. "Nobody seems to enjoy it much." "Oh, it ain't necessarily misearble," Sam replied. "About eighty percent of the time, I guess." They were silent again, Sam the Lion thinking of the lovely, spritely girl he had once led into the water, right there, where they were sitting. "We ought to go to a real fishin' tank next year," Sam said finally. "It don't do to think about things like that too much. If she were here now I'd probably be crazy again in about five minutes. Ain't that ridiculous?" A half-hour later, when they had gathered up the gear and were on the way to town, he answered his own question. "It ain't really, " he said. "Being crazy about a woman like her's always the right thing to do. Being a decrepit old bag of bones is what's ridiculous.

I remember one old woman we pulled out of the rubble. She wasn’t hurt. She gripped my arm and said: ‘That bugger Hitler. ’E’s killed me old man, good riddance, ’e’s killed me kids, more’s the pity. ‘E’s bombed me ’ouse, so I got nowhere ’a live, bu’ ’e ain’t got me. An’ I got sixpence in me pocket an’ vat pub on ve corner, Master’s Arms, ain’t been bombed, so let’s go an’ ’ave a drink an’ a sing-song.’” There

Many slaveholders boast of the love of their slaves. How would it freeze the blood of some of them to know what kind of love rankles in the bosoms of slaves for them! Witness the attempt to poison Mrs. Calhoun, and hundreds of similar cases. Most 'surprising ' to every body, because committed by slaves supposed to be so grateful for their chains.

All too frequently in the women’s movement it was assumed one could be free of sexist thinking by simply adopting the appropriate feminist rhetoric; it was further assumed that identifying oneself as oppressed freed one from being an oppressor. To a very grave extent such thinking prevented white feminists from understanding and overcoming their own sexist-racist attitudes toward black women. They could pay lip-service to the idea of sisterhood and solidarity between women but at the same time dismiss black women. Just

Hang the boy, can't I never learn anything? Ain't he played tricks on me enough like that for me to be looking out for him by this time? But old fools is the biggest fools there is. Can;t learn an old dog new tricks, as the saying is. But my goodness, he never plays them alike, two days, and how is a body to know what's coming? He 'pears to know just how long he can torment me before I get my dander up and he knows if he can make out to put me off for a minute or make me laugh, it's all down again and I can't hit him a lick. I ain't doing my duty by that boy, and that's the Lord's truth, goodness knows. Spare the rod and spile the child, as the Good Book says. I'm a-laying up sin and suffering for the both of us, I know. He's full of the Old Scratch, but laws-a-me! he's my own dead sister's boy, poor thing, and I ain't got the heart to lash him, somehow. Every time I let him off, my conscience does hurt me so, and every time I hit him my old heart almost breaks. Well-a-well, man that is born of woman is of few days and full of trouble, as the Scripture says, and I reckon it's so. He'll play hooky this evening, and I'll just be obleeged to make him work tomorrow, to punish him. It's mighty hard to make him work Saturdays, when all the boys is having holiday, but he hates work more than he hates anything else, and I've got to do some of my duty by him, or I'll be the ruination of the child.

Initially, class privilege was not discussed by white women in the women’s movement. They wanted to project an image of themselves as victims and that could not be done by drawing attention to their class. In fact, the contemporary women’s movement was extremely class bound. As a group, white participants did not denounce capitalism. They chose to define liberation using the terms of white capitalist patriarchy, equating liberation with gaining economic status and money power. Like all good capitalists, they proclaimed work as the key to liberation. This emphasis on work was yet another indication of the extent to which the white female liberationists’ perception of reality was totally narcissistic, classist, and racist. Implicit in the assertion that work was the key to women’s liberation was a refusal to acknowledge the reality that, for masses of American working class women, working for pay neither liberated them from sexist oppression nor allowed them to gain any measure of economic independence.

Oh Lord,' inquired Isabella, 'what is this slavery, that it can do such dreadful things? what evil can it not do?' Well may she ask, for surely the evils it can and does do, daily and hourly, can never be summed up, till we can see them as they are recorded by him who writes no errors, and reckons without mistake.

The other night I took her on-out of pity-and what do you think the crazy bitch had done to herself? She had shaved it clean ... not a speck of hair on it. Did you ever have a woman who shaved her twat? It's repulsive, ain't it? And it's funny, too. Sort of mad like. It doesn't look like a twat any more: it's like a dead clam or something." He describes to me how, his curiosity aroused, he got out of bed and searched for his flashlight. "I made her hold it open and I trained the flashlight on it. You should have seen me ... it was comical. I got so worked up about it that I forgot all about her. I never in my life looked at a cunt so seriously.

To me feminism is not simply a struggle to end male chauvinism or a movement to ensure that women will have equal rights with men; it is a commitment to eradicating the ideology of domination that permeates Western culture on various levels—sex, race, and class, to name a few—and a commitment to reorganizing U.S. society so that the self-development of people can take precedence over imperialism, economic expansion, and material desires.

Then she added thoughtfully, “And that old woman that turned me off so short got down so bad in the end that she was walking on two sticks.” And I knew she was thinking, though she never said it: Here I am today, my eight children healthy and grown and three of them in college and me with hardly a sick day for years. Ain’t Jesus wonderful?

Like a good southern boy should, I'll start with my mom. She's a true baller, living proof that the value of denial depends on one's level of commitment to it. She beat two types of cancer on nothing more than aspirin and denial. She's a woman that says I'm going to before she can, I would before she could, and I'll be there before she's invited. Fiercely loyal to convenience and controversy, she's always had an adversarial relationship with context and consideration because they ask permission. She might not be the smartest person in the room but she ain't crying. She's 88 now, and seldom do I go to bed after her or wake up before her. Her curfew when she was growing up was when she danced holes big enough in the feet of her pantyhose that came up around her ankles. Nobody forgives himself quicker than she does and therefore, she carries zero stress. I once asked her if she ever went to bed with any regrets. She quickly told me, ‘Oh every night son, I just forget him by the time I wake up.’ She always told us, ‘Don't you walk into a place like you want to buy it, walk in like you own it.’ Obviously, her favorite word in the English language is ‘Yes.

It is a contradiction that white females have structured a women’s liberation movement that is racist and excludes many non-white women. However, the existence of that contradiction should not lead any woman to ignore feminist issues. Oftentimes I am asked by black women to explain why I would call myself a feminist and by using that term ally myself with a movement that is racist. I say, “The question we must ask again and again is how can racist women call themselves feminists.” It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression.

Tenways showed his rotten teeth. ‘Fucking make me.’ ‘I’ll give it a try.’ A man came strolling out of the dark, just his sharp jaw showing in the shadows of his hood, boots crunching heedless through the corner of the fire and sending a flurry of sparks up around his legs. Very tall, very lean and he looked like he was carved out of wood. He was chewing meat from a chicken bone in one greasy hand and in the other, held loose under the crosspiece, he had the biggest sword Beck had ever seen, shoulder-high maybe from point to pommel, its sheath scuffed as a beggar’s boot but the wire on its hilt glinting with the colours of the fire-pit. He sucked the last shred of meat off his bone with a noisy slurp, and he poked at all the drawn steel with the pommel of his sword, long grip clattering against all those blades. ‘Tell me you lot weren’t working up to a fight without me. You know how much I love killing folk. I shouldn’t, but a man has to stick to what he’s good at. So how’s this for a recipe…’ He worked the bone around between finger and thumb, then flicked it at Tenways so it bounced off his chain mail coat. ‘You go back to fucking sheep and I’ll fill the graves.’ Tenways licked his bloody top lip. ‘My fight ain’t with you, Whirrun.’ And it all came together. Beck had heard songs enough about Whirrun of Bligh, and even hummed a few himself as he fought his way through the logpile. Cracknut Whirrun. How he’d been given the Father of Swords. How he’d killed his five brothers. How he’d hunted the Shimbul Wolf in the endless winter of the utmost North, held a pass against the countless Shanka with only two boys and a woman for company, bested the sorcerer Daroum-ap-Yaught in a battle of wits and bound him to a rock for the eagles. How he’d done all the tasks worthy of a hero in the valleys, and so come south to seek his destiny on the battlefield. Songs to make the blood run hot, and cold too. Might be his was the hardest name in the whole North these days, and standing right there in front of Beck, close enough to lay a hand on. Though that probably weren’t a good idea. ‘Your fight ain’t with me?’ Whirrun glanced about like he was looking for who it might be with. ‘You sure? Fights are twisty little bastards, you draw steel it’s always hard to say where they’ll lead you. You drew on Calder, but when you drew on Calder you drew on Curnden Craw, and when you drew on Craw you drew on me, and Jolly Yon Cumber, and Wonderful there, and Flood – though he’s gone for a wee, I think, and also this lad here whose name I’ve forgotten.’ Sticking his thumb over his shoulder at Beck. ‘You should’ve seen it coming. No excuse for it, a proper War Chief fumbling about in the dark like you’ve nothing in your head but shit. So my fight ain’t with you either, Brodd Tenways, but I’ll still kill you if it’s called for, and add your name to my songs, and I’ll still laugh afterwards. So?’ ‘So what?’ ‘So shall I draw?

You trying to tell me a woman can’t be nothing without a man. But you alright, huh? You can just walk out of here without me - without a woman – and still be a man. That’s alright. Ain’t nobody gonna ask you, “Avery, who you got to love you?” That’s alright for you. But everybody gonna be worried about Berniece. “How Berniece gonna take care of herself? How she gonna raise that child without a man? Wonder what she do with herself. How she gonna live like that?” Everybody got all kinds of questions for Berniece. Everybody telling me I can’t be a woman unless I got a man. Well, you tell me, Avery – you know – how much a woman am I?

Black women who date or marry white men find that they cannot endure the harassment and persecution by black and white people. In some instances black men who are themselves involved in inter-racial relationships act contemptuously towards black women who exercise the same freedom of choice. They see their own behavior as acceptable because they view white women as victims, while they see white men as oppressors. So in their eyes a black woman involved with a white man is allying herself with a racist oppressor. But their tendency to see white women as innocent, as non-racist is yet another reflection of their acceptance of sexist idealization of woman. For white women have historically shown themselves to be as capable of being racist oppressors as white men.

Woman . . . I do the best I can do. I come in here every Friday. I carry a sack of potatoes and a bucket of lard. You all line up at the door with your hands out. I give you the lint from my pockets. I give you my sweat and my blood. I ain't got no tears. I done spent them. We go upstairs in that room at night . . . and I fall down on you and try to blast a hole into forever. I get up Monday morning . . . find my lunch on the table. I go out. Make my way. Find my strength to carry me through to the next Friday.

Men of all races in America bond on the basis of their common belief that a patriarchal social order is the only viable foundation of society. Their patriarchal stance is not simply an acceptance of a social etiquette based on discrimination against women; it is a serious political commitment to maintaining political regimes throughout the United States and the world that are male-dominated.

What God do for me? I ast. She say, Celie! Like she shock. He gave you life, good health, and a good woman that love you to death. Yeah, I say, and he give me a lynched daddy, a crazy mama, a lowdown dog of a step pa and a sister I probably won't ever see again. Anyhow, I say, the God I been praying and writing to is a man. And act just like all the other mens I know. Trifling, forgitful and lowdown. She say, Miss Celie, You better hush. God might hear you. Let 'im here me, I say. If he ever listened to poor colored women the world would be a different place, I can tell you. She talk and she talk, trying to budge me way from blasphemy. But I blaspheme much as I want to. All my life I never care what people thought about nothing I did, I say. But deep in my heart I care about God. What he going to think. And come to find out, he don't think. Just sit up there glorying in being deef, I reckon. But it ain't easy, trying to do without God. Even if you know he ain't there, trying to do without him is a strain.

Brothers and sisters, I am here to tell you that I charge the white man. I charge the white man with being the greatest murderer on earth. I charge the white man with being the greatest kidnapper on earth. There is no place in this world that this man can go and say he created peace and harmony. Everywhere he's gone, he's created havoc. Everywhere he's gone, he's created destruction. So I charge him. I charge him with being the greates kidnapper on this earth! I charge him with being the greatest murderer on this earth! I charge him with being the greatest robber and enslaver on this earth! I charge the white man with being the greatest swine-eater on this earth. The greatest drunkard on this earth! He can't deny the charges! You can't deny the charges! We're the living proof *of* those charges! You and I are the proof. You're not an American, you are the victim of America. You didn't have a choice coming over here. He didn't say, "Black man, black woman, come on over and help me build America". He said, "N(i)gger, get down in the bottom of that boat and I'm taking you over there to help me build America". Being born here does not make you an American. I am not an American, you are not an American. You are one of the 22 million black people who are the *victims* of America. You and I, we've never see any democracy. We didn't see any... democracy on the-the cotton fields of Georgia, wasn't no democracy down there. We didn't see any democracy. We didn't see any democracy on the streets of Harlem or on the streets of Brooklyn or on the streets of Detroit or Chicago. Ain't no democracy down there. No, we've never seem democracy! All we've seen is hypocrisy! We don't see any American Dream. We've experienced only the American Nightmare!

White suffragists felt that white men were insulting white womanhood by refusing to grant them privileges that were to be granted black men. They admonished white men not for their sexism but for their willingness to allow sexism to overshadow racial alliances. Stanton, along with other white women’s rights supporters, did not want to see blacks enslaved, but neither did she wish to see the status of black people improved while the status of white women remained the same.

To Black women, the issue is not whether white women are more or less racist than white men, but that they are racist. If women committed to feminist revolution, be they Black or white, are to achieve any understanding of the charged connections between white women and Black women, we must first be willing to examine woman’s relationship to society, to race, and to American culture - as it is, and not as we would ideally have it be. That means confronting the reality of white female racism. Sexist discrimination has prevented white women from assuming the dominant role in the perpetuation of white racial imperialism, but it has not prevented white women from absorbing, supporting, and advocating racist ideology or acting individually as racist oppressors in various spheres of American life. Every women’s movement in America, from its earliest origin to the present day, has been built on a racist foundation, a fact which in no way invalidates feminism as a political ideology. The racial apartheid social structure that characterized 19th and early 20th century American life was mirrored in the women’s rights movement. The first white women’s rights advocates were never seeking social equality for all women. They were seeking social equality for white women.

you see, my whole life is tied up to unhappiness it's father cooking breakfast and me getting fat as a hog or having no food at all and father proving his incompetence again i wish i knew how it would feel to be free it's having a job they won't let you work or no work at all castrating me (yes it happens to women too) it's a sex object if you're pretty and no love or love and no sex if you're fat get back fat black woman be a mother grandmother strong thing but not woman gameswoman romantic woman love needer man seeker dick eater sweat getter fuck needing love seeking woman it's a hole in your shoe and buying lil sis a dress and her saying you shouldn't when you know all too well that you shouldn't but smiles are only something we give to properly dressed social workers not each other only smiles of i know your game sister which isn't really a smile joy is finding a pregnant roach and squashing it not finding someone to hold let go get off get back don't turn me on you black dog how dare you care about me you ain't go no good sense cause i ain't shit you must be lower than that to care it's a filthy house with yesterday's watermelon and monday's tears cause true ladies don't know how to clean it's intellectual devastation of everybody to avoid emotional commitment "yeah honey i would've married him but he didn't have no degree" it's knock-kneed mini skirted wig wearing died blond mamma's scar born dead my scorn your whore rough heeeled broken nailed powdered face me whose whole life is tied up to unhappiness cause it's the only for real thing i know

The term matriarch implies the existence of a social order in which women exercise social and political power, a state which in no way resembles the condition of black women or all women in American society. The decisions that determine the way in which black women must live their lives are made by others, usually white men. If sociologists are to casually label black women matriarchs, they should also label female children playing house and acting out the role of mother matriarchs. For in both instances, no real effective power exists that allows the females in question to control their own destiny.

Kimberlé Crenshaw’s “Mapping the Margins: Intersectionality, Identity Politics, and Violence Against Women of Color”; Jennifer L. Morgan’s Laboring Women: Reproduction and Gender in New World Slavery; All the Women Are White, All the Blacks Are Men, but Some of Us Are Brave, edited by Akasha Gloria Hull, Patricia Bell-Scott, and Barbara Smith; bell hooks’s Ain’t I a Woman: Black Women and Feminism; and Alice Walker’s In Search of Our Mother’s Gardens are all like scripture to me. Zora Neale Hurston’s Their Eyes Were Watching God was my first introduction (on the page) to a Black feminist heroine as well as to the African American southern vernacular that my mother’s family spoke.

Today, feminism offers women not liberation but the right to act as surrogate men. It has not provided a blueprint for change that would lead to the elimination of sexist oppression or a transformation of our society. The women’s movement has become a kind of ghetto or concentration camp for women who are seeking to attain the kind of power they feel men have. It provides a forum for the expression of their feelings of anger, jealousy, rage, and disappointment with men. It provides an atmosphere where women who have little in common, who may resent or even feel indifferent to one another can bond on the basis of shared negative feelings toward men. Finally, it gives women of all races, who desire to assume the imperialist, sexist, racist positions of destruction men hold with a platform that allows them to act as if the attainment of their personal aspirations and their lust for power is for the common good of all women.

All these men afraid of bein’ crowded, ain’t they? They need all this room, they afraid some woman gonna crawl in their head and take over. Well, surprise, surprise. Ain’t nobody crawlin’ in there ’cept you, honey, and you get older and older and it get stuffy in there. Let me tell you, you afraid of other folks takin’ away your elbow room, well, just relax. You born alone, you die alone, and you get any kind of company in between, you one lucky boy. Bein’ by yourself ain’t no accomplishment. Ain’t like being no kind of hero. Ray, see, Ray sho ’nough figures he gettin’ away with somethin’, understand me? He think he a clever boy, runnin’ round with whores, gettin’ diseases, drinkin’ his heart out till five in the a.m. Lucky Ray, huh? Well, what Raymond Harris gettin’ away with is not see his kids grow up, and when he do come back they call him Mr. Harris ’steada Daddy, and they shake his hand ’steada kiss his cheek, and they spit when he turn his back. And I spit, too, though I’ll take him in again and love him, ’cause that’s what I’s here to do. But I spit anyways, ’cause he such a dumb sucker, understand me? ’Less stupid ole Ray Harris die by hisself in some alleyway. Sho, run away. Best way in the world to be nothin’. Risk endin’ up croaked by garbage cans, when he could die in my arms?” Leonia put her coffee cup in its saucer, and it rattled softly. “That no way to be the big man, baby. That just be dumb and sad. You got me?

How dare you give the poor woman trouble over those nasty biscuits! If you made biscuits worth eating, sir, perhaps she wouldn’t throw them to the fish!” He blinked his eyes in astonishment. “Biscuits worth eating? I’ll have you know, madam, that I bake the best biscuit on the high seas!” “That’s not saying much, considering that ship’s biscuits are notoriously awful!” “It’s alright, Louisa, you needn’t defend me—“ Sara began. Louisa just ignored her. “Those biscuits were so hard, I could scarcely choke them down. As for that stew—” “Look here, you disrespectful harpy,” the cook said, punctuating his words with loud taps of his cane. “There ain’t nothin’ wrong with Silas Drummond’s stew, and I defy any man—or woman—to make a better one!

His eyes are cold and restless His wounds have almost healed And she'd give half of Texas Just to change the way he feels She knows his love's in Tulsa And she knows he's gonna go Well it ain't no woman flesh and blood It's that damned old rodeo Well it's bulls and blood It's dust and mud It's the roar of a Sunday crowd It's the white in his knuckles The gold in the buckle He'll win the next go 'round It's boots and chaps It's cowboy hats It's spurs and latigo It's the ropes and the reins And the joy and the pain And they call the thing rodeo She does her best to hold him When his love comes to call But his need for it controls him And her back's against the wall And it's So long girl I'll see you When it's time for him to go You know the woman wants her cowboy Like he wants his rodeo

You really believe all that? About how there’s only one end in sight for people like you?” Amity said, tipping her chin back toward the sky and pulling her hat partway down her face, so only her nose and mouth were visible. “Horseshit. You only think that because you’ve never seen different.” Esther started to reply, but Amity held up a still-bloody finger. “Don’t interrupt me, pup. You know I’m right. You’re a woman and you love people who aren’t men, is that right?” Esther hesitated to make sure she wasn’t interrupting. “That’s right,” she said, “but—” “No but, it’s just true,” Amity said, proving that her rule about interruptions only ran in one direction. “And you’ve only ever read stories about people like you, right? You’ve never met one of your kind before now. Well, except for Beatriz,” she added. “Ain’t that so?” “Yeah,” Esther answered reluctantly. She sensed a trap coming, but she couldn’t figure out how to step around it. “All those stories you’ve read,” Amity said softly, pulling her hat back off her eyes by a few degrees. “Who gave ’em to you?

The one-eyed man stood helplessly by. "I'll help ya if ya want," he said. "Know what that son-of-a-bitch done? He come by an' he got on white pants. An' he says, 'Come on, le's go out to my yacht.' By God, I'll whang him some day!" He breathed heavily. "I ain't been out with a woman sence I los' my eye. An' he says stuff like that." And big tears cut channels in the dirt beside his nose. Tom said impatiently, "Whyn't you roll on? Got no guards to keep ya here." "Yeah, that's easy to say. Ain't so easy to get a job - not for a one-eye' man." Tom turned on him. "Now look-a-here, fella. You got that eye wide open. An' ya dirty, ya stink. Ya jus' askin' for it. Ya like it. Lets ya feel sorry for yaself. 'Course ya can't get no woman with that empty eye flappin' aroun'. Put somepin over it an' wash ya face. You ain't hittin' nobody with no pipe wrench." "I tell ya, a one-eye' fella got a hard row," the man said. "Can't see stuff the way other fellas can. Can't see how far off a thing is. Ever'thing's jus' flat." Tom said, "Ya full of crap. Why, I knowed a one-legged whore one time. Think she was takin' two-bits in a alley? No, by God! She's gettin' half a dollar extra. She says, 'How many one-legged women you slep' with? None!' she says. 'O.K.,' she says. 'You got somepin pretty special here, an it's gonna cos' ya half a buck extry.' An' by God, she was gettin' 'em, too, an' the fellas comin' out thinkin' they're pretty lucky. She says she's good luck. An' I knowed a hump-back in - in a place I was. Make his whole livin' lettin' folk rub his hump for luck. Jesus Christ, an' all you got is one eye gone." The man said stumblingly, "Well, Jesus, ya see somebody edge away from ya, an' it gets into ya." "Cover it up then, goddamn it. Ya stickin' it out like a cow's ass. Ya like to feel sorry for yaself. There ain't nothin' the matter with ya. Buy yaself some white pants. Ya gettin' drunk and cryin' in ya bed, I bet." ... The one-eyed man said softly, "Think - somebody'd like - me?" "Why, sure," said Tom. "Tell 'em ya dong's growed sence you los' your eye.

I feel like I haven’t been through enough to complain about, but still too much to let go of…if that makes sense? Honestly, I feel like every other black woman in the world, Mavi. Like somebody, somewhere is always saying, ‘Stay strong.’ Or, ‘people have been through worse.’ Like being a black woman is supposed to make me impenetrable and emotionless and if I complain or if I cry or if I ask for help, like God forbid if I ask for child support, or welfare, or I go on a rant, then I’m angry, and I’m lazy, and I’m a bum bitch, and I’m bitter. Like on one hand, I’m supposed to be so strong, but not too proud, and not have a voice because then I’m the angry black woman, so I should internalize my feelings, but also hold the world up on my shoulders. I mean, I just feel like black women have the most labels and many of them ain’t positive. And I just feel like… Like somebody along the way forgot that I was a woman, just a woman…And

There’s also the small detail that . . . I haven’t slept in twenty-four hours. Not a blink. And if past is prologue, there are going to be a lot of sleepless nights in my future. I’m a high school senior—I have exams to study for, projects to complete, extracurricular activities to activitize, lifelong memories to make—and now I have a business to run. Who the fuck has time for sleep? I jack up the volume on my phone and scoop a tablespoon of instant coffee grounds into my mouth—washing the bitter, spiky granules down with a gulp of black, cold coffee. We don’t serve instant for the coffee shop. Instant coffee is disgusting. But it serves a purpose. It’s effective—efficient. I love caffeine. Love it. The high, the rush, the feeling that I’m Wonder Woman’s long-lost cousin and there ain’t shit I can’t do. I would mainline it, if that were actually a thing. I would probably become a meth-head if it weren’t for the rotting-teeth, ruined-life, most-likely-dying-by-overdose elements of it all. I’m a high school senior, not an asshole.

Resolution of the conflict between black and white women cannot begin until all women acknowledge that a feminist movement, which is both racist and classist, is a mere sham, a cover up for women’s continued bondage to materialistic, patriarchal principles, and passive acceptance of the status quo. The sisterhood that is necessary for the making of feminist revolution can be achieved only when all women disengage themselves from the hostility, jealousy, and competition with one another that has kept us vulnerable, weak, and unable to envision new realities. That sisterhood cannot be forged by the mere saying of words. It is the outcome of continued growth and change. It is a goal to be reached, a process of becoming. The process begins with action. With the individual woman’s refusal to accept any set of myths, stereotypes, and false assumptions that deny the shared commonness of her human experience. That deny her capacity to experience the unity of all life. That deny her capacity to bridge gaps created by racism, sexism or classism. That deny her ability to change. The process begins with the individual woman’s acceptance that American women, without exception, are socialized to be racist, classist, and sexist in varying degrees. And that labeling ourselves feminists, does not change the fact that we must consciously work to rid ourselves of the legacy of negative socialization.

I’m Steve, and I’m an addict,” Steve said after raising his hand to share. Steve was in his seventies and always shared first. It was as if he prepared an amazing speech every morning to present to all of us and his words always had a way of putting everything into perspective for me. “I look at these young girls over here, man,” he said pointing to our row, “and I can’t help but feel a bit envious. I’m 71 years old. I’ve got five years clean. I used for fifty years. I missed so damn much. I missed everything.” His voice broke and I could tell he was getting emotional. “I lost my wife once she finally got sick enough of my shit. My kids are adults and haven’t spoken to me in over twenty years—hell—I got grandbabies I ain’t even met.” He stared down at the table for a moment, you could hear a pin drop in that room. When he finally looked up, he looked straight at me and stared into my eyes. “Man, I’ll tell you what…. I would give anything in this world, to go back in time, and enter these rooms when I was your fucking age. Then I might actually have something to look back on and be proud of. You girls are young enough now to get it right, to have a life and make something of yourself. Don’t do what I did. Get it now so that you aren’t my age looking back on your life and thinking damn…I wasted all of it.” It felt like I’d suddenly been struck by lightning. Tears began welling in my eyes as I processed what he’d just said. I imagined what it would be like to have waited until I was an old woman to get clean – if I made it that long. I imagined my children being adults and never speaking to me. The loneliness, the guilt… for what? A momentary high? Never in my life had anyone’s words saturated my skin and seeped into my soul like his just did. I could hear other members voices mumbling as they shared their own bits of wisdom, but all I could do was replay in my head what Steve had said. That was it. That was the moment. Steve’s words changed my life that day. The universe had carefully devised a grand plan to align our paths so we both ended up in the same room that day. Whatever higher power was out there, knew that I needed to hear what that man had just said.

White feminists did not challenge the racist-sexist tendency to use the word "woman" to refer solely to white women; they supported it. For them it serves two purposes. First, it allowed them to proclaim white men world oppressors while making it appear linguistically that no alliance existed between white women and white men based on shared racial imperialism. Second, it made it possible for white women to act as if alliances did exist between themselves and non-white women in our society, and by so doing they could deflect attention away from their classism and racism. Had feminists chosen to make explicit comparisons between the status of white women and that of black people, or more specifically the status of black women and white women, it would have been more than obvious that the two groups do not share an identical oppression. It would have been obvious that similarities between the women under patriarchy and that of any slave or colonized person do not necessarily exist in a society that is both racially and sexually imperialistic. In such a society, the woman who is seen as inferior because of her sex, can also be seen as superior because of her race, even in relationship to men of another race. Because feminists tended to evoke an image of women as a collective group, their comparisons between "women" and "blacks" were accepted without question. This constant comparison of the plight of "women" and "blacks" deflected attention away from the fact that black women were extremely victimized by both racism and sexism - a fact which, had it been emphasized, might have diverted public attention away from the complaints of middle and upper class white feminists.

if they label you soft, feather weight and white-livered, if the locker room tosses back its sweaty head, and laughs at how quiet your hands stay, if they come to trample the dandelions roaring in your throat, you tell them that you were forged inside of a woman who had to survive fifteen different species of disaster to bring you here, and you didn’t come to piss on trees. you ain’t nobody’s thick-necked pitbull boy, don’t need to prove yourself worthy of this inheritance of street-corner logic, this blood legend, this index of catcalls, “three hundred ways to turn a woman into a three course meal”, this legacy of shame, and man, and pillage, and man, and rape, and man. you boy. you won’t be some girl’s slit wrists dazzling the bathtub, won’t be some girl’s, “i didn’t ask for it but he gave it to me anyway”, the torn skirt panting behind the bedroom door, some father’s excuse to polish his gun. if they say, “take what you want”, you tell them you already have everything you need; you come from scabbed knuckles and women who never stopped swinging, you come men who drank away their life savings, and men who raised daughters alone. you come from love you gotta put your back into, elbow-grease loving like slow-dancing on dirty linoleum, you come from that house of worship. boy, i dare you to hold something like that. love whatever feels most like your grandmother’s cooking. love whatever music looks best on your feet. whatever woman beckons your blood to the boiling point, you treat her like she is the god of your pulse, you treat her like you would want your father to treat me: i dare you to be that much man one day. that you would give up your seat on the train to the invisible women, juggling babies and groceries. that you would hold doors, and say thank-you, and understand that women know they are beautiful without you having to yell it at them from across the street. the day i hear you call a woman a “bitch” is the day i dig my own grave. see how you feel writing that eulogy. and if you are ever left with your love’s skin trembling under your nails, if there is ever a powder-blue heart left for dead on your doorstep, and too many places in this city that remind you of her tears, be gentle when you drape the remains of your lives in burial cloth. don’t think yourself mighty enough to turn her into a poem, or a song, or some other sweetness to soften the blow, boy, i dare you to break like that. you look too much like your mother not t