I would also say to young people, be among people as you make your decisions about the way you fight injustice, because the struggle should not be a solitary, individualist endeavor. I don't believe courage springs full-blown like Athena from the head of Zeus (pardon this descent to the Greeks.). I think it has to be developed. Develop your courage in concert with others who share your longing for change. I gained the courage to live as a lesbian because I saw other black lesbians out there in the street talking about Pride.

I would say to young people about putting your body on the street, having never done that myself in any way that endangered my life, assess the purpose and the goals. Is the gesture symbolic--if so is it worth risking arrest or endangering your life? The March on Washington was a grand symbolic gesture. And television--the parent of the Internet--revealed a sea change in American opinion about injustice on the basis of race. A national conversation about racial injustice began with the March; and it hasn't really stopped, though it goes out of fashion for some. Now, if only we could have a national conversation about slavery.

As I said often about the Black Power/Black Arts Movements: we need our history, our culture, our literature. And this is what a whole multicultural generation of lesbians engaged in the 1980’s – creating cultural institutions so that we could live our lives with determination, decision, and yes, of course, pride.

(What lessons would you pass on to young LGBTQ activists?") Learn your limits. Also, what other strategies of dissent are in operation besides the "putting of one's body on the street"? Should you be engaged in registering voters in areas where there is historic discrimination and repression, radical blogging, educating others and educating yourself about radical life choices, feeding the hungry where no one else is, confronting lawmakers who are doing the opposite of what you put them in office to do, working at local levels?

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During the 1980’s I was privileged to be part of a multicultural feminist community. I became involved in the Conditions Editorial Collective in 1981, and had the privilege of working with nearly twenty women, all lesbian-identified, who cycled through the Collective, each contributing time, expertise, and tireless editing skills as we pored collectively over the many writings submitted to the journal. We also dubbed it “a feminist magazine of writing for women with an emphasis on writing by lesbians.” Conditions published from 1976 to 1990. It was founded by Elly Bulkin, Rima Shore, Irena Klepfisz, and Jan Clausen, who opened the collective to more diversity in 1981, when I joined with Jewelle Gomez, Dorothy Allison, the late Carroll Oliver, and Mirtha Quintanales. Cherrie Moraga worked as our office manager until she went to direct New York Women Against Rape. This was an exciting time, and I learned much about feminist practice. And Conditions published so many women: Adrienne Rich, Audre Lorde, Michelle Cliff, Barbara Banks, Minnie Bruce Pratt, Olga Broumas, Barbara Smith, Enid Dame, Cherrie Moraga, Sapphire, Shay Youngblood, Chirlaine McCray, and so many more.

When I read Homosexual: Oppression and Liberation by Dennis Altman in 1972, I came to understand the relationships among systems of oppression, issues of power over and enforced powerlessness–like my friend in her abusive marriage; or like African-Americans living in Mississippi particularly prior to World War II; or gay people trying to avoid detection in a government job during the McCarthy fifties. I got more involved in feminist thinking when I first came out as a lesbian in 1973, when I met up with black lesbians in a group called Salsa Soul Sisters, and through white lesbian friends of mine in New Brunswick, N.J.

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