Audre Lorde in New Smyrna Beach, FL (1983)
It has been some time since I have written here. Today is the perfect day to return to mark 36 years since Audre Lorde spoke her profound Truth: “The Master’s Tools Will Never Dismantle the Master’s House.” Lorde’s frequently quoted axiom was begat of an intervention that she made at the New York University Institute for the Humanities Second Sex Conference as a panelist for “The Personal and the Political.”
Lorde’s intervention––as much philosophical as urgently political; as much material as deeply informed by spirit––challenged the theoretical terms of “difference” as it had been imagined in both the content of the panel and the formal organization of the conference itself. Lorde witnesses:
It is a particular academic arrogance to assume any discussion of feminist theory without examining our many differences, and without a significant input from poor women, Black and Third World women, and lesbians. And yet, I stand here as a Black lesbian feminist, having been invited to comment within the only panel at this conference where the input of Black feminists and lesbians is represented. What this says about the vision of this conference is sad, in a country where racism, sexism, and homophobia are inseparable. To read this program is to assume that lesbian and Black women have nothing to say about existentialism, the erotic, women’s culture and silence, developing feminist theory, or heterosexuality and power. And what does it mean in personal and political terms when even the two Black women who did present here were literally found at the last hour? What does it mean when the tools of a racist patriarchy are used to examine the fruits of that same patriarchy? It means that only the most narrow perimeters of change are possible and allowable.
Speaking of the weight of that “last hour” at which “the two Black women who did present [there] were literally found,” Lorde offers what would likely travel under the academic-legal terminology of an intersectional––not to mention immanent––critique. But, the term “intersectional” itself had not been coined in 1979, so we see behind and through the things that it has a tendency to shorthand when we hear it today.
Stepping through the erasures of the conference––imagining Lorde’s voice and wondering if it is a part of the archival documentation of the event itself––her words are perhaps best understood when read aloud:
Interdependency between women is the way to a freedom which allows the I to be, not in order to be used, but in order to be creative. This is a difference between the passive be and the active being.
Lorde’s truth is poetic and poetry is her truth. Eschewing the prolonged and inappropriately universalized language of White European Philosophy, Lorde reaches the core quickly. Time is limited for the appointed representatives of difference in the spaces of sameness:
Advocating the mere tolerance of difference between women is the grossest reformism. It is a total denial of the creative function of difference in our lives. Difference must be not merely tolerated, but seen as a fund of necessary polarities between which our creativity can spark like a dialectic. Only then does the necessity for interdependency become unthreatening. Only within that interdependency of different strengths, acknowledged and equal, can the power to seek new ways of being in the world generate, as well as the courage and sustenance to act where there are no charters.
Perhaps seeing the need to assuage an audience that would be threatened by both her profound presence and her Truth telling, Lorde reroutes the discomfort, rendering interdependency as a relation revelatory of difference’s generative power. This conference needs what she has to say. It is dependent on her vision and practice of interdependency. This makes her a Teacher. The open-ended-ness of the word “generate,” free of object, teaches that difference is not a localizable phenomenon to be represented by specific bodies, but a confrontation that necessarily “sparks” outside of the institution, even if it also lands there on this, or any, occasion.
Those of us who stand outside the circle of this society’s definition of acceptable women; those of us who have been forged in the crucibles of difference—those of us who are poor, who are lesbians, who are Black, who are older—know that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish. It is learning how to take our differences and make them strengths. For the master’s tools will never dismantle the master’s house. They may allow us temporarily to beat him at his own game, but they will never enable us to bring about genuine change. And this fact is only threatening to those women who still define the master’s house as their only source of support.
Having arrived there, in that particular institution, Lorde asks a series of questions that might easily be posed in the many academic institutions today. Especially where such institutions make explicit claims to feminist and queer knowledges, practices, and politics:
Why weren’t other women of Color found to participate in this conference? Why were two phone calls to me considered a consultation? Am I the only possible source of names of Black feminists? And although the Black panelist’s paper ends on an important and powerful connection of love between women, what about interracial cooperation between feminists who don’t love each other?
The organizer in me is challenged by these questions, set afloat on the fast moving stream of officially sanctioned action. Anyone who has asked a difficult question of someone in power will understand how that act immediately thrusts you outside of the smooth reproduction of the institutional order. You hit a rough rock in the stream and it cuts you as it also becomes your refuge. If you “speak from difference” it may not differ from your quotidian experience. But if you are assumed to speak from a position of institutionally sanctioned power and authority, you will feel the sense of betrayal on the part of those who rely on your silence to justify their own.
It may seem easy to emphasize love––not for anyone who has actually loved, still––but Lorde goes further than already-existing or hard-fought-for love. She questions everything else. She makes explicit the implicit affects that effected the very organization of the conference itself. For the timid, for those who might not yet feel it, she entrusts her point to a white Truth teller, someone who can show how to take responsibility:
In academic feminist circles, the answer to these questions is often, “We did not know who to ask.” But that is the same evasion of responsibility, the same cop-out, that keeps Black women’s art out of women’s exhibitions, Black women’s work out of most feminist publications except for the occasional “Special Third World Women’s Issue,” and Black women’s texts off your reading lists. But as Adrienne Rich pointed out in a recent talk, white feminists have educated themselves about such an enormous amount over the past ten years, how come you haven’t also educated yourselves about Black women and the differences between us—white and Black—when it is key to our survival as a movement?
Lorde references the feminist movement in a move that carries us to the coda of intervention. She speaks to and from the depth of feminism and the breadth of all it can learn if it moves beyond the mere gesture of inclusion toward the substantive and substantiating act of collective self-inquiry (auto-coscienza):
Women of today are still being called upon to stretch across the gap of male ignorance and to educate men as to our existence and our needs. This is an old and primary tool of all oppressors to keep the oppressed occupied with the master’s concerns. Now we hear that it is the task of women of Color to educate white women—in the face of tremendous resistance—as to our existence, our differences, our relative roles in our joint survival. This is a diversion of energies and a tragic repetition of racist patriarchal thought.
The tragic multiplication of labor, the fractious “repetition of racist patriarchal thought,” the redirected power of erosion: None is particularly surprising to the Warrior Poet, but each new iteration seems to demand another call to justice. And so we are called, in terms that honour what the space of intervention––the conference itself––is actually trying to do despite itself. Lorde brings us there in words that, thirty-six years later, fall like heavy raindrops on the still thirsty, root thick soil of early autumn:
Simone de Beauvoir once said: “It is in the knowledge of the genuine conditions of our lives that we must draw our strength to live and our reasons for acting.”
Racism and homophobia are real conditions of all our lives in this place and time. I urge each one of us here to reach down into that deep place of knowledge inside herself and touch that terror and loathing of any difference that lives there. See whose face it wears. Then the personal as the political can begin to illuminate all our choices.
Read all of “The Master’s Tools Will Never Dismantle The Master’s House” here.
(Try doing it out loud.)
Queer Urban Ecologies 