"You survive this and in some terrible way, which I suppose no one can ever describe, you are compelled, you are corralled, you are bullwhipped into dealing with whatever it is that hurt you. And what is crucial here is that if it hurt you, that is not what’s important. Everybody’s hurt. What is important, what corrals you, what bullwhips you, what drives you, torments you, is that you must find some way of using this to connect you with everyone else alive. This is all you have to do it with. You must understand that your pain is trivial except insofar as you can use it to connect with other people’s pain; and insofar as you can do that with your pain, you can be released from it, and then hopefully it works the other way around too; insofar as I can tell you what it is to suffer, perhaps I can help you to suffer less."
- James Baldwin, The Artist's Struggle for Integrity
“Time, I think, is like walking backward away from something: say, from a kiss. First there is the kiss; then you step back, and the eyes fill up your vision, then the eyes are framed in the face as you step further away; the face then is part of a body, and then the body is framed in a doorway, then the doorway framed in the trees beside it. The path grows longer and the door smaller, the trees fill up your sight and the door is lost, then the path is lost in the woods and the woods lost in the hills. Yet somewhere in the center still is the kiss. That’s what time is like.”
— John Crowley, from Engine Summer (Doubleday, 1979)
“My writing grows out of desperate quandaries—both personal and national. How to love when I keep failing, how to be brave when I am so fearful, how to protest injustices when I am so tired, how to embrace difference when I do not even trust myself? I am still haunted by the Reagan years, when I was so aware of the fragility of the social world around me, when I saw a country so marked by arrogance, so assaulted by national malice that I turned to my other America, one in which to be poor was not a crime and one that recognized that economic ambition without a compassionate social vision was a form of national cruelty. I found this other country in the lives of my open-enrollment students in the Queens College SEEK Program, in my lesbian-queer community, and in my own immediate world of sex and desire. In all these places I saw how fragile hope was and yet how tenaciously it survived in the lives of those who lived below the gaze of national power. In Reagan’s America and still in this one, we run the risk of drowning in one another’s histories. When opportunities are callously diminished and the distance between those who have more than they need and those who have less grows into a class divide so wide that whole generations, in despair, plunge into it, how can we find a way back to honor one another’s stories?”
“Special attention needs to be given to the idea of ‘going through a phase’. It is based in (essentialism) and fails to acknowledge a great deal of sexual experience. Even if some people identify as bisexual as a transition from heterosexuality to homosexuality (and some certainly identify as lesbian or gay as a ‘transition’ from heterosexuality to bisexuality), that does not make the transitional sexuality any less real or valid. Transitions are a part of life, not just a dress rehearsal for it. They count as much as any other part, and are just as meaningful.”
Men love me for my cadaver swag. The way my skin is cold like a corpse, my off-putting demeanor, and the way I stand in the threshold of the still-living and the dead.