The revolutionary woman knows the world she seeks to overthrow is precisely one in which love between equal human beings is well nigh impossible. We are still part of the ironical working-out of this, our own cruel contradiction. One of the most compelling facts which can unite women and make us act is the overwhelming indignity or bitter hurt of being regarded as simply __he other_, __n object_, __ommodity_, __hing_. We act directly from a consciousness of the impossibility of loving or being loved without distortion. But we must still demand now the preconditions of what is impossible at the moment. It is a most disturbing dialectic, our praxis of pain.
It seemed that there was no time to catch up with all the things that were happening. I would be at the construction workers' demonstration one day and then marching with the welfare mothers the next. We got down with everything - the rent strikes, the sit-ins, the takeover of the Harlem state office building, whatever it was. If we agreed with it, we would try to give active support in some way. The more active i became, the more i liked it. It was like medicine, making me well, making me whole ...My energy just couldn't stop dancing. I was caught up in the music of the struggle and i wanted to dance. I was never bored and never lonely, and the brothers and sisters who became my friends were so beautiful to me.
Assata: An Autobiography
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It seemed that there was no time to catch up with all the things that were happening. I would be at the construction workers' demonstration one day and then marching with the welfare mothers the next. We got down with everything - the rent strikes, the sit-ins, the takeover of the Harlem state office building, whatever it was. If we agreed with it, we would try to give active support in some way. The more active i became, the more i liked it. It was like medicine, making me well, making me whole ...My energy just couldn't stop dancing. I was caught up in the music of the struggle and i wanted to dance. I was never bored and never lonely, and the brothers and sisters who became my friends were so beautiful to me.
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With its grace and carelessness, it seemed to annihilate a whole culture, a whole system of thought, as though [all] could be swept into a nothingness by a single splendid movement of the arm.
There is often talk of human rights, but it is also necessary to talk of the rights of humanity. Why should some people walk barefoot, so that others can travel in luxurious cars? Why should some live for thirty-five years, so that others can live for seventy years? Why should some be miserably poor, so that others can be hugely rich? I speak on behalf of the children in the world who do not have a piece of bread. I speak on the behalf of the sick who have no medicine, of those whose rights to life and human dignity have been denied.
True generosity consists precisely in fighting to destroy the causes which nourish false charity. False charity constrains the fearful and subdued, the "rejects of life," to extend their trembling hands. True generosity lies in striving so that these hands--whether of individuals or entire peoples--need be extended less and less in supplication, so that more and more they become human hands which work and, working, transform the world.
Every morning is a revolution against the darkness!