Experienced Kate Young Quotes

[Julia Carey] had never, even when very young, experienced a desire to sit at the feet of superior wisdom, always greatly preferring a chair of her own. She seldom did wrong, in her own opinion, because the moment she entertained an idea it at once became right, her vanity serving as a pair of blinders to keep her from seeing the truth.

If we consider the possibility that all women–from the infant suckling her mother’s breast, to the grown woman experiencing orgasmic sensations while suckling her own child, perhaps recalling her mother’s milk-smell in her own; to two women, like Virginia Woolf’s Chloe and Olivia, who share a laboratory; to the woman dying at ninety, touched and handled by women–exist on a lesbian continuum, we can see ourselves as moving in and out of this continuum, whether we identify ourselves as lesbian or not. It allows us to connect aspects of woman-identification as diverse as the impudent, intimate girl-friendships of eight- or nine-year-olds and the banding together of those women of the twelfth and fifteenth centuries known as Beguines who “shared houses, rented to one another, bequeathed houses to their room-mates … in cheap subdivided houses in the artisans’ area of town,” who “practiced Christian virtue on their own, dressing and living simply and not associating with men,” who earned their livings as spinners, bakers, nurses, or ran schools for young girls, and who managed–until the Church forced them to disperse–to live independent both of marriage and of conventual restrictions. It allows us to connect these women with the more celebrated “Lesbians” of the women’s school around Sappho of the seventh century B.C.; with the secret sororities and economic networks reported among African women; and with the Chinese marriage resistance sisterhoods–communities of women who refused marriage, or who if married often refused to consummate their marriages and soon left their husbands–the only women in China who were not footbound and who, Agnes Smedley tells us, welcomed the births of daughters and organized successful women’s strikes in the silk mills. It allows us to connect and compare disparate individual instances of marriage resistance: for example, the type of autonomy claimed by Emily Dickinson, a nineteenth-century white woman genius, with the strategies available to Zora Neale Hurston, a twentieth-century black woman genius. Dickinson never married, had tenuous intellectual friendships with men, lived self-convented in her genteel father’s house, and wrote a lifetime of passionate letters to her sister-in-law Sue Gilbert and a smaller group of such letters to her friend Kate Scott Anthon. Hurston married twice but soon left each husband, scrambled her way from Florida to Harlem to Columbia University to Haiti and finally back to Florida, moved in and out of white patronage and poverty, professional success and failure; her survival relationships were all with women, beginning with her mother. Both of these women in their vastly different circumstances were marriage resisters, committed to their own work and selfhood, and were later characterized as “apolitical ”. Both were drawn to men of intellectual quality; for both of them women provided the ongoing fascination and sustenance of life.

Teddy didn't really understand the attraction of the dark side for the young these days. Perhaps because they had never experienced it. They had been brought up without shadows and seemed determined to create their own.

Young back-to-the-landers who had felt reassured by the "real" skills of growing their own food and building their own shelter were now also experiencing what their farm neighbors and forebears had long known: relying strictly on yourself and on the land for your livelihood puts you frighteningly at the mercy of chance. An early frost, a slipped saw blade, a hot-selling market vegetable suddenly passing out of vogue- one stroke of bad luck could be devastating. Many were shocked to discover that poverty- even romantic, "turned-on" poverty- was defined not by a lack of material possessions but by a lack of control. Mortgages and health insurance and the other systems their parents had counted on to provide stability suddenly made a lot more sense.

I’ve come to realize I’m broken that way. I lived too much. I experienced too much when I was too young. It was intense, and it made me… think differently, crave life differently.

Nancy was accused of being unscientific, an enemy of free speech, and a “hysteric,” in the words of the syndicated columnist George Will. The Atlantic dismissed her and other women who objected to Summers as “feminist careerists” seeking “thinly veiled job preferences or quotas for themselves and their friends.” In the New Republic, Steven Pinker, the Harvard psychology professor and author whose book had helped inform Summers, worried that efforts against sex discrimination might push young women into “lines of work they don’t enjoy.” Almost two decades later, there’s still work to do. A landmark report in 2018 by the National Academies of Sciences, Engineering, and Medicine found that 50 percent of female faculty members had experienced sexual harassment, and that the biggest complaint was not “sexual coercion” but put-downs about their intelligence, exclusion, and the kind of marginalization that the women of MIT had described twenty years earlier. But the progress is also undeniable. The MIT report was followed by an explosion in scholarship examining the reasons for the disproportionately low numbers of women in science, technology, engineering, and math, and in strategies to increase their representation and treat them as full participants in their fields. Those efforts have expanded beyond women to include others from traditionally marginalized groups.