Michelle Cliff
Michelle Cliff (born 2 November 1946) is a Jamaican-American author whose notable works include No Telephone to Heaven, Abeng and Free Enterprise.
Cliff also has written short stories, prose poems and works of literary criticism. Her works explore the various, complex identity problems that stem from post-colonialism, as well as the difficulty of establishing an authentic, individual identity despite race and gender constructs. Cliff is a lesbian who grew up in Jamaica.
Cliff was born in Kingston, Jamaica, in 1946 and moved with her family to New York City three years later. She was educated at Wagner College and the Warburg Institute at the University of London. She has held academic positions at several colleges including Trinity College and Emory University.
Cliff was a contributor to the Black feminist anthology Home Girls.
As of 1999, Cliff was living in Santa Cruz, California, with her partner, poet Adrienne Rich. The two were partners from 1976; Rich died in 2012.
(from Wikipedia)
“To cope with hurt and control my fears, I grew a thick skin. Oh, the many names of power - pride, arrogance, control. I am not the frozen snow queen but a flesh and blood woman with perhaps too loving a heart, one easily hurt.”
“In America: each year the day before school after summer vacation I sat on my bed touching my notebooks, pencils, ruler-holding the stern and sweet smelling brown oxfords in my lap and spreading my skirt and blouse and underwear and socks before me. My mother would come in and always say the same thing: “Free paper burn now.” Such words conspire to make a past. Such words conjure a knowledge. Such words make assimilation impossible. They stay with you for years. They puzzle but you sense a significance. I need these words.”
“A theory in the flesh means one where the physical realities of our lives- our skin color, the land or concrete we grew up on, our sexual longings- all fuse to create a politic born out of necessity. Here, we attempt to bridge the contradictions in our experience: We are the colored in a white feminist movement. We are the feminists among the people of our culture. We are often the lesbians among the straight. We do this bridging by naming our selves and by telling our stories in our own words.”
“It was never a question of passing. It was a question of hiding. Behind Black and white perceptions of who we were -- who they thought we were. Tropics. Plantations. Calypso. Cricket. We were the people with the musical voices and the coronation mugs on our parlor tables. I would be whatever figurine these foreign imaginations cared for me to be. It would be so simple to let others fill in for me. So easy to startle them with a flash of anger when their visions got out of hand -- but never to sustain the anger for myself. It would be a life lived within myself. A life cut off. I know who I am but you will never know who I am. I may in fact lose touch with who I am.”
“One of the effects of indoctrination, of passing into the anglo-centrism of British West Indian culture, is that you believe absolutely in the hegemony of the King's English and in the proper forms of expression. Or else your writing is not literature; it is folklore, or worse. And folklore can never be art. Read some poetry by West Indian writers--some, not all--and you will see what I mean. The reader has to dissect anglican stanza after anglican stanza for Caribbean truth, and may never find it. The anglican ideal -- Milton, Wordsworth, Keats -- was held before us with an assurance that we were unable, and would never be able, to achieve such excellence. We crouched outside the cave.”
“Who can say how many lives have been saved by books?”