Richard Wright Quotes

The more closely the author thinks of why he wrote, the more he comes to regard his imagination as a kind of self-generating cement which glued his facts together, and his emotions as a kind of dark and obscure designer of those facts.

Yes, the whites were as miserable as their black victims, I thought. If this country can’t find its way to a human path, if it can’t inform conduct with a deep sense of life, then all of us, black as well as white, are going down the same drain… I picked up a pencil and held it over a sheet of white paper, but my feelings stood in the way of my words. Well, I would wait, day and night, until I knew what to say. Humbly now, with no vaulting dream of achieving a vast unity, I wanted to try to build a bridge of words between me and that world outside, that world which was so distant and elusive that it seemed unreal. I would hurl words into this darkness and wait for an echo, and if an echo sounded, no matter how faintly, I would send other words to tell, to march, to fight, to create a sense of the hunger for life that gnaws in us all, to keep alive in our hearts a sense of the inexpressibly human.

Negroes, as they enter our culture, are going to inherit the problems we have, but with a difference. They are outsiders and they are going to know that they have these problems. They are going to be self‑conscious; they are going to be gifted with a double vision, for, being Negroes, they are going to be both inside and outside of our culture at the same time. Every emotional and cultural convulsion that ever shook the heart and soul of Western man will shake them. Negroes will develop unique and specially defined psychological types. They will become psychological men, like the Jews . . . They will not only be Americans or Negroes; they will be centers of knowing, so to speak . . . The political, social, and psychological consequences of this will be enormous . . .

The plots and stories in the novels did not interest me so much as the point of view revealed.

Repeatedly I took stabs at writing, but the results were so poor that I would tear up the sheets. I was striving for a level of expression that matched those of the novels I read. But I always somehow failed to get onto the page what I thought and felt. Failing at sustained narrative, I compromised by playing with single sentences and phrases. Under the influence of Stein’s Three Lives, I spent hours and days pounding out disconnected sentences for the sheer love of words. I would write: “The soft melting hunk of butter trickled in gold down the stringy grooves of the split yam.” Or: “The child’s clumsy fingers fumbled in sleep, feeling vainly for the wish of its dream.” “The old man huddled in the dark doorway, his bony face lit by the burning yellow in the windows of distant skyscrapers.” My purpose was to capture a physical state or movement that carried a strong subjective impression, an accomplishment which seemed supremely worth struggling for. If I could fasten the mind of the reader upon words so firmly that he would forget words and be conscious only of his response, I felt that I would be in sight of knowing how to write narrative. I strove to master words, to make them disappear, to make them important by making them new, to make them melt into a rising spiral of emotional stimuli, each greater than the other, each feeding and reinforcing the other, and all ending in an emotional climax that would drench the reader with a sense of a new world. That was the single aim of my living.

You are your own law, so you'll be your own judge.

I soon made myself a nuisance by asking far too many questions of everybody. Every happening in the neighborhood, no matter how trivial, became my business.

Communism, instead of making them leap forward with fire in their hearts to become masters of ideas and life, had frozen them at an even lower level of ignorance than had been theirs before they met Communism.

With a twitching nose
A dog reads a telegram
On a wet tree trunk.

I'm a rootless man, but I'm neither psychologically distraught nor in any wise particularly perturbed because of it. Personally, I do not hanker after, and seem not to need, as many emotional attachments, sustaining roots, or idealistic allegiances as most people. I declare unabashedly that I like and even cherish the state of abandonment, of aloneness; it does not bother me; indeed, to me it seems the natural, inevitable condition of man, and I welcome it. I can make myself at home almost anywhere on this earth and can, if I've a mind to and when I'm attracted to a landscape or a mood of life, easily sink myself into the most alien and widely differing environments.

I sat and cursed myself. Why did I always appear so dumb when I was called upon to perform something in a crowd? I knew how to write as well as any pupil in the classroom, and no doubt I could read better than any of them, and I could talk fluently and expressively when I was sure of myself. Then why did strange faces make me freeze? I sat with my ears and neck burning, hearing the pupils whisper about me, hating myself, hating them; I sat still as stone and a storm of emotion surged through me

My schoolmates could not understand why anyone would want to write a story; and, above all, they could not understand why I had called it The Voodoo of Hell’s Half-Acre. The mood out of which a story was written was the most alien thing conceivable to them.

Richard Wright’s outstanding characteristics are two seemingly opposite tendencies. One is an overwhelming need for association and integration with humanity at large. The other is a tragic, highly individualized loneliness. Except that he is a Negro in 20th century America he might have been a lyric poet. Whenever he describes the life he wants for mankind he rises to great heights of lyric beauty. At the same time when he doubts that a new life can ever be achieved he writes with the same beauty but in tragic despair. Wright wants a new world; men working freely together in social relationships that not only realize a complete personality but develop every potential and result in new associations and new men altogether. He wants to share a common life, not in a regimented sense but in a free interchange of ideas and experience; a relationship which will be the blending of a common belief and a solidarity of ideals. He wants a life in which basic emotions are shared; in which common memory forms a common past; in which collective hope reflects a national future. He has a vision of life where man can reveal his destiny as man by grappling with the world and getting from it the satisfactions he feels he must have. He wants a life where man’s inmost nature and emotional capacities will be used. He has a passionate longing to belong, to be identified with the world at large; he wants the "deep satisfaction of doing a good job in common with others." He doesn’t want a society where he is separate as Negro, but one where he is just another man.

Rather, I plead with you to see a mode of life in our midst, a mode of life stunted and distorted, but possessing its own laws and claims, an existence of men growing out of the soil prepared by the collective but blind will of a hundred million people. I beg you to recognize human life draped in a form and guise alien to ours, but springing from a soil plowed and sown by our own hands. I ask you to recognize laws and processes flowing from such a condition, understand them, seek to change them. If we do none of these, then we should not pretend horror or surprise when thwarted life expresses itself in fear and hate and crime.

My ability to endure tension had now grown amazingly. From the accidental pain of southern years, from anxiety that I had sought to avoid, from fear that had been too painful to bear, I had learned to like my unintermittent burden of feeling, had become habituated to acting with all of my being, had learned to seek those areas of life, those situations, where I knew that events would complement my own inner mood. I was conscious of what was happening to me; I knew that my attitude of watchful wonder had usurped all other feelings, had become the meaning of my life, an integral part of my personality; that I was striving to live and measure all things by it. Having no claims upon others, I bent the way the wind blew, rendering unto my environment that which was my environment's, and rendering unto myself that which I felt was mine. It was a dangerous way to live, far more dangerous than violating laws or ethical codes of conduct; but the danger was for me and me alone.