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An Open Letter to Mary Daly (Original Text)
DEAR MARY,
With a moment of space in this wild and bloody spring,** I want to speak the words I have had in mind for you. I had hoped that our paths might cross and we could sit down together and talk, but this has not happened.
I wish you strength and satisfaction in your eventual victory over the repressive forces of the University in Boston. I am glad so many women attended the speak—out, and hope that this show of joined power will make more space for you to grow and be within.
Thank you for having Gyn/Ecology sent to me. So much of it is full of import, useful, generative, and provoking. As in Beyond God The Father, many of your analyses are strengthening and helpful to me. Therefore, it is because of what you have given to me in the past work that I write this letter to you now, hoping to share with you the benefits of my insights as you have shared the benefits of yours with me.
This letter has been delayed because of my grave reluctance to reach out to you, for what I want us to chew upon here is neither easy nor simple. The history of white women who are unable to hear Black women's words, or to maintain dialogue with us, is long and discouraging. But for me to assume that you will not hear me represents not only history, perhaps, but an old pattern of relating, sometimes protective and sometimes dysfunctional, which we, as women shaping our future, are in the process of shattering and passing beyond, I hope.
I believe in your good faith toward all women, in your vision of a future within which we can all flourish, and in your commitment to the hard and often painful work necessary to effect change. In this spirit I invite you to a joint clarification of some of the differences which lie between us as a Black and a white ·woman.
When I started reading Gyn/Ecology, I was truly excited by the vision behind your words and nodded my head as you spoke in your First Passage of myth and mystification. Your words on the nature and function of the Goddess, as well as the ways in which her face has been obscured, agreed with what I myself have discovered in my searches through African myth/legend/ religion for the true nature of old female power.
So I wondered, why doesn't Mary deal with Afrekete as an example? Why are her goddess images only white, western european, judea—christian? Where was Afrekete, Y emanje, Oyo, and Mawulisa? Where were the warrior goddesses of the Vodun, the Dahomeian Amazons and the warrior—women of Dan? Well, I thought, Mary has made a conscious decision to narrow her scope and to deal only with the ecology of western european women.
Then I came to the first three chapters of your Second Passage, and it was obvious that you were dealing with noneuropean women, but only as victims and preyers—upon each other. I began to feel my history and my mythic background distorted by the absence of any images of my foremothers in power. Your inclusion of African genital mutilation was an important and necessary piece in any consideration of female ecology, and too little has been written about it. To imply, however, that all women suffer the same oppression simply because we are women is to lose sight of the many varied tools of patriarchy. It is to ignore how those tools are used by women without awareness against each other.
To dismiss our Black foremothers may well be to dismiss where european women learned to love. As an African—american woman in white patriarchy, I am used to having my archetypal experience distorted and trivialized, but it is terribly painful to feel it being done by a woman whose knowledge so much touches my own.
When I speak of knowledge, as you know, I am speaking of that dark and true depth which understanding serves, waits upon, and makes accessible through language to ourselves and others. It is this depth within each of us that nurtures vision.
What you excluded from Gyn/Ecology dismissed my heritage and the heritage of all other noneuropean women, and denied the real connections that exist between all of us.
It is obvious that you have done a tremendous amount of work for this book. But simply because so little material on nonwhite female power and symbol exists in white women's words from a radical feminist perspective, to exclude this aspect of connection from even comment in your work is to deny the fountain of noneuropean female strength and power that nurtures each of our visions. It is to make a point by choice.
Then, to realize that the only quotations from Black women's words were the ones you used to introduce your chapter on African genital mutilation made me question why you needed to use them at all. For my part, I felt that you had in fact misused my words, utilized them only to testify against myself as a woman of Color. For my words which you used were no more, nor less, illustrative of this chapter than "Poetry Is Not a Luxury" or any number of my other poems might have been of many other parts of Gyn/Ecology.
So the question arises in my mind, Mary, do you ever really read the work of Black women? Did you ever read my words, or did you merely finger through them for quotations which you thought might valuably support an already conceived idea concerning some old and distorted connection between us? This is not a rhetorical question.
To me, this feels like another instance of the knowledge, crone—ology and work of women of Color being ghettoized by a white woman dealing only out of a patriarchal western european frame of reference. Even your words on page 49 of Gyn/Ecology, "The strength which Self—centering women find, in finding our Background, is our own strength, which we give back to our Selves," have a different ring as we remember the old traditions of power and strength and nurturance found in the female bonding of African women. It is there to be tapped by all women who do not fear the revelation of connection to themselves.
Have you read my work, and the work of other Black women, for what it could give you? Or did you hunt through only to find words that would legitimize your chapter on African genital mutilation in the eyes of other Black women? And if so, then why not use our words to legitimize or illustrate the other places where we connect in our being and becoming? If, on the other hand, it was not Black women you were attempting to reach, in what way did our words illustrate your point for white women?
Mary, I ask that you be aware of how this serves the destructive forces of racism and separation between women — the assumption that the herstory and myth of white women is the legitimate and sole herstory and myth of all women to call upon for power and background, and that nonwhite women and our herstories are noteworthy only as decorations, or examples of female victimization. I ask that you be aware of the effect that this dismissal has upon the community of Black women and other women of Color, and how it devalues your own words. This dismissal does not essentially differ from the specialized devaluations that make Black women prey, for instance, to the murders even now happening in your own city. When patriarchy dismisses us, it encourages our murderers. When radical lesbian feminist theory dismisses us, it encourages its own demise.
This dismissal stands as a real block to communication between us. This block makes it far easier to turn away from you completely than to attempt to understand the thinking behind your choices. Should the next step be war between us, or separation? Assimilation within a solely western european herstory is not acceptable.
Mary, I ask that you re—member what is dark and ancient and divine within yourself that aids your speaking. As outsiders, we need each other for support and connection and all the other necessities of living on the borders. But in order to come together we must recognize each other. Yet I feel that since you have so completely un—recognized me, perhaps I have been in error concerning you and no longer recognize you.
I feel you do celebrate differences between white women as a creative force toward change, rather than a reason for misunderstanding and separation. But you fail to recognize that, as women, those differences expose all women to various forms. and degrees of patriarchal oppression, some of which we share and some of which we do not. For instance, surely you know that for nonwhite women in this country, there is an 80 percent fatality rate from breast cancer; three times the number of unnecessary eventrations, hysterectomies and sterilizations as for white women; three times as many chances of being raped, murdered, or assaulted as exist for white women. These are statistical facts, not coincidences nor paranoid fantasies.
Within the community of women, racism is a reality force in my life as it is not in yours. The white women with hoods on in Ohio handing out KKK literature on the street may not like what you have to say, but they will shoot me on sight. (If you and I were to walk into a classroom of women in Dismal Gulch, Alabama, where the only thing they knew about each of us was that we were both Lesbian/Radical/Feminist, you would see exactly what I mean.)
The oppression of women knows no ethnic nor racial boundaries, true, but that does not mean it is identical within those differences. Nor do the reservoirs of our ancient power know these boundaries. To deal with one without even alluding to the other is to distort our commonality as well as our difference.
For then beyond sisterhood is still racism.
We first met at the MLA panel, "The Transformation of Silence Into Language and Action." This letter attempts to break a silence which I had imposed upon myself shortly before that date. I had decided never again to speak to white women about racism. I felt it was wasted energy because of destructive guilt and defensiveness, and because whatever I had to say might better be said by white women to one another at far less emotional cost to the speaker, and probably with a better hearing. But I would like not to destroy you in my consciousness, not to have to. So as a sister Hag, I ask you to speak to my perceptions.
Whether or not you do, Mary, again I thank you for what I have learned from you.
This letter is in repayment.
In the hands of Afrekete,
Audre Lorde
Vocabulary Exercise and Answer
Working with words
A. Find the words from the text for these meanings. The first letters have been given for you.
Answer
a. reluctance
b. repressive
c. mutilation
d. ghettoized
e. herstory
f. genital
g. hysterectomies
h. paranoid
i. emphasized
Word formation Exercise and Answer
Answer
Question Answer
Answer the following questions.
Free Writing Question and Answer
Have you ever faced or witnessed cases of racial or sexual discrimination? Write a short account.
I have seen people treated (व्यवहार गर्नु) badly for how they were born. Their race (जाति) or gender made others hurt them. As a young girl, classmates teased (जिस्क्याउनु) me about my skin and eyes. Their mean (तुच्छ) words cut deep. They made me feel alone. But my mother and father comforted (सान्त्वना दिनु) me and said to ignore (बेवास्ता गर्नु) the bullies. Still, the bullying stuck with me.
Later as a teen, I could not get jobs. The employers offered jobs to their friends instead of me. It seemed they only saw my color, not my skills. I felt left out, like an outsider. My family kept saying, “Keep your head high.” Their support helped me get through. But it still hurts to feel unjustly (अन्यायपूर्वक) rejected.
Really these events all come from the same blindness - not seeing the person inside of us. But talking openly can help hearts heal each other. Sharing stories turns lone candles into a brighter flame. If more people tried connecting this way, if more eyes opened to our inner light, then caring could overcome even the darkest corners twisted by not understanding. We must keep hoping that kindness will win out.
Write an article for a national daily on "The Status of Women in Nepali Society."
Nepali women have different status (स्थिति) based on religion and ethnicity (जातियता). Hindu and indigenous (आदिवासी) women face different oppression (दमन). Indigenous women have more freedom (स्वतन्त्रता) privately. Publicly, culture limits them. Hindu women lack private autonomy (स्वतन्त्रता) but hold some public roles. Caste, ideas about food and purity (शुद्धता), and hierarchy (वर्गीकरण) hurt them. Though different, all Nepali women lack rights economically, socially, politically and legally.
Economically, Hindu culture sees women as homemakers, not breadwinners. Cooking, cleaning and childcare are their work. This is unpaid but vital (महत्त्वपूर्ण). Most women work 16-hour days, mainly in farming, carpet factories or wages. Some turn to prostitution out of necessity. Modernity increased their work. They play triple roles as mothers, wives and community members. Access to business loans is very low for women everywhere in Nepal. Feminization of poverty grows. Full economic rights would help.
Socially, patriarchy and Hindu norms dominate (प्रमुख हुनु). The constitution declared Nepal a Hindu kingdom. But indigenous groups have different cultures. Their women have better mobility (गतिशीलता) and decisions rights than Hindu women. Yet public life excludes (निकाल्नु) them. Muslim women have the lowest status. Dowry torture (दुःख दिनु) newly married Terai women. Only 24.7% of Nepali women can read and write. Life expectancy is shorter for women.
Politically, women have campaigned (आन्दोलन गर्नु) since the 1950s. But patriarchy, chauvinism (अतिराष्ट्रीयता), corrupt politics, land inequality, limits on travel, and male-centric parties deter (रोक्नु) women leaders. A few gained top roles. More local women serve in reserved seats but lack resources against male colleagues.
In conclusion, Nepali women still lack full freedoms and rights, though they have begun the fight. Educating women on their rights and duties is essential for progress.