Professional Documents
Culture Documents
Lorde 1984 Erotic
Lorde 1984 Erotic
\
bianism iri\qhe Black community, all Black women will become
lesbians. tt ils.o supposes that lesbians do not have children. Uses of the Erotic:
Both suppositiciqp are patently false.
As Black wome4, we must deal with all the realities of our The Erotic as Power*
lives which place u$,at risk as Black women -.,homosexual or
heterosexual. In 1977 in Detroit, a young Blac( actress, Patricia
Cowan, was invited to audition for a playrc'alled Hammer and
was then hammered to'rdeath by thy'young Black male
playwright. Patricia Cowad," was not."Eilled because she was
Black. She was killed becaurd'qhe w3r/a Black woman, and her
cause belongs to us all. History clod not record whether or not
she was a lesbian, but only that ti{e had a four-year-old child.
Of the four groups, Black a/d white women, Black and white
men, Black women have t aVerage wage. This is a vital THEnr ARE MANv kinds of power, used and unused, acknowl-
concern for us all, no with whoril we sleep. edged or otherwise. The erotic is a resource within each of us
As Black women have the rightSnd responsibility to that lies in a deeply female and spiritual plane, firmly rooted in
define ourselves and seek our allies in Common cause: with the power of our unexpressed or unrecognized feeling. In order
Black men againsg/racism, and with each. other and white to perpetuate itself, every oppression must corrupt or distort
women against se;tism. But most of all, as Black women we have those various sources of power within the culture of the op-
the right and ibility to recognize each other without fear pressed that can provide energy for change. For women, this hasl
and to love we choose. Both lesbian and'\heterosexual meant a suppression of the erotic as a considered sourc. of I
Black today share a history of bonding and str,ength to power and information within our lives.
which our/sexual identities and our other differences must not 'We J
have been taught to suspect this resource, vilified, abused,
blind us*r and devalued within western society. On the one hand, the
superficially erotic has been encouraged as a sign of female in-
feriority; on the other hand, women have been made to suffer
and to feel both contemptible and suspect by virtue of its ex-
istence.
It is a short step from there to the false belief that only by the
suppression of the erotic within our lives and consciousness can
women be truly srrong. But that strength is illusory, for it is
fashioned within the context of male models of power.
As women, we have come to distrust that power which rises
from our deepest and nonrarional knowledge. We have been
warned against it all our lives by the male world, which values
* Paper delivered at the Fourth Berkshire conference
on the History of women, Mount
It.tv:!: College, August 25, 1978. Published as a pamphlet by Out 6r O", n*t.
(available from The Crossing Press).
53
54 Stsrrn Oursrnrn
UsEs or rHe Enonc 55
this depth of feeling enough to keep women around in order to we can then observe which of our various life endeavors
exerciseit in the service of men, but which fears this same depth bring
us closest to that fullness.
too much to examine the possibilities of it within themselves. So The aim of each thing which we do is to make our lives and
women are maintained at a distant/inferior position to be the lives of our children richer and more possibre. \Tithin the
psychically milked, much the same way ants maintain colonies celebration of the erotic in all our endeavors, my wor\ becomes
of aphids to provide a life-giving substance for their masrers.
a conscious decision
But the erotic offers a well of replenishing and provocative - a longed-for bed which r enter gratefully
and from which I rise up empowered.
force to the woman who does not fear its revelation, nor suc-
cumb to the belief that sensation is enough. Of course, women so empowered are dangerous. So we are)
The erotic has often been misnamed by men and used against taught to separate the erotic demand f.o-
women. It has been made into the confused, the trivial, the our lives
-ost vital areas of (
other than sex. And the lack of concern for the erotic I
psychotic, the plasticized sensation. For this reason, we have root and satisfactions of our work is felt in our disaffection f.o*
often turned away from the exploration and consideration of so much of what we do. For instance, how often do
|
of these attempts, it has become fashionable to separate the it is dancing, building a bookcase, writing a poem, examining an
spiritual (psychic and emotional) from the political, to see them idea.
as contradictory or antithetical. "What do you mean' a poetic I- That self-connection shared is a measure of the joy which I
revolutionary, a meditating gunrunner?" ln the same wayr we know myself to be capable of feeling, a reminder of my capacity
have attempted to separate the spiritual and the eroticr thereby for feeling. And that deep and irreplaceable knowledge of my
reducing the spiritual to a world of flattened affect, a world of capacity for joy comes to demand from all of my life that it be
the ascetic who aspires to feel nothing. But nothing is farther lived within the knowledge that such satisfaction is possible,
from the truth. For the ascetic position is one of the highest and does not have to be called mnniage, nor god, nor an afterlife.
fear, the gravest immobility. The severe abstinence of the ascetic This is one reason why the erotic is so feared, and so often
becomes the ruling obsession. And it is one not of self'discipline relegated to the bedroom alone, when it is recognized at all. For
but of self-abnegation. ggrc-hsgryq&et
The dichotomy between the spiritual and the political is also tto demand from ourselves and from our life-ouisuiFiEit
e-pursuits that thev
tEev k
false, resulting from an incomplete attention to our erotic teel in accordance with that joy which we know ourselies to E6
knowledge. For the bridge which connects them is formed by lOfiiGiolicknowledge empowers us, becomes a lens
the erotic - the sensual - those physical, emotional, and irhich we scrutinize all
aspects of our existence, forcing
psychic expressions of what is deepest and strongest and richest us to evaluate those aspects honestly in terms of their relative
within each of us, being shared: the passions of love, in its meaning within our lives. And this is a grave responsibility, pro-
deepest meanings. jected from within each of us, nor to settle for the convenient,
Beyond the superficial, the considered phrase, "lt feels right to the shoddy, the conventionally expected, nor the merely safe.
me,n acknowledges the strength of the erotic into a true knowl' During \forld War ll, we bought sealed plastic packets of
?alEa, for what that means is the first and most powerful guiding white, uncolored margarine, with a tiny, intense pellet of yellow
light toward any understanding. And understanding is a hand- coloring perched like a topaz just inside the clear skin of the bag.
maiden which can only wait upon, or clarify, that knowledge,- \7e would leave the margarine out for a while to soften, and
deeply born. The erotic is the nurturer or nursemaid of all our) + then we would pinch the little pellet to break ir inside rhe bag,
d""pert knowledge. ) releasing the rich yellowness into the soft pale mass of
margarine. Then taking it carefully between our fingers, we
The erotic firnctions for me in several ways, and the first is in would knead it gently back and forth, over and over, until the
providing the power which comes from sharing deeply any pur- color had spread throughout the whole pound bag of marga-
suit with another person. The sharing of joy, whether physical, rine, thoroughly coloring it.
emotional, psychic, or intellectual, forms a bridge between the I find the erogic such a kernel within myself. When released
sharers which can be the basis for understanding much of what from its intense and constrained pellet, it flows through and col-
is not shared between them, and lessens the threat of their ors my life with a kind of energy that heightens and sensitizes
difference. and strengthens all my experience.
Another important way in which the erotic connection firnc- 'We
tions is the open and fearless underlining of my capacity for joy' have been raised to fear the 1es within ourselves, our deepest
In the way my body stretches to music and opens into response, cravings. But, once recognized, those which do not enhance our
hearkening to its deepest rhythms, so every level upon which I future lose their power and can be altered. The fear of our
sense also opens to the erotically satisfuing experience, whether desires keeps them suspect and indiscriminately powerful, for to
58 Slsren Oursronn
Usrs or rne Enonc 59
suppress any truth is to give it strength beyond endurance. The the european-american tradition, this need is satisfied by certain
fear that we cannot grow beyond whatever distortions we may proscribed erotic comings-together. These occasions are almosr
find within ourselves keeps us docile and loyal and obedient, ex- always characterized by a simultaneous looking away, a
ternally defined, and leads us to accept many facets of our op- of calling them something else, whether a religio.,, a fit,
pression as women. ^pretense
violence, oi.u". playing dJ.tor. And this
\fhen we live outside ourselves, and by that I mean on exter- fT"b
the and the deed give rise to that distortion ^iriu*i.g
of
nal directives only rather than from our inrernal knowledge and
Y / need which results
(- in-pornography and obsceniry - the abuse of feeling.
needs, when we live away from those erotic guides from within \Uhen we look away from the importance of the lrotic in the
ourselves, then our lives are limited by external and alien forms, development and sustenance of our power, or when we look
and we conform to the needs of a structure that is not based on away from ourselves as we satisfo our erotic needs in concert
human need, let alone an individual's. But when we begin to with others, we use each other as objects of satisfaction rather
live from within outward, in touch with the power of the erotic Jhan share our joy in the satisfiiing, rather than make connec-
within ourselves, and allowing that power to inform and il- tion with our similarities and our differences. To refirse to be
/
luminate our actions upon the world around us, then we begin conscious of what we are feeling at any time, however comfort-
to be responsible to ourselves in the deepest sense. For as wel
. J