105
" Am I still writing? Unthinkable not to. In the very darkest night the words were like shiny pebbles. They caught the light of the moon and stars and reflected it back. One word among them that shone especially brightly. Simplicity. I would approach it, stepping softly, regard it from all sides, finally pick it up, enchanted by it, recognize that its enchantment lay in its shine, its pure meaning. Simplicity. To simply be there. Simply keep going. The longer I kept going, the easier it was to see how beautiful, simply beautiful, it is to be here.
I would like to write about how this word shines. I'd like to write about the simplest things. "
― Milena Michiko Flašar , I Called Him Necktie
110
" Amazingly, we take for granted that instinct for survival, fear of death, must separate us from the happiness of pure and uninterpreted experience, in which body, mind, and nature are the same. This retreat from wonder, the backing away like lobsters into safe crannies, the desperate instinct that our life passes unlived, is reflected in proliferation without joy, corrosive money rot, the gross befouling of the earth and air and water from which we came. "
― Peter Matthiessen , The Snow Leopard
111
" One cannot truthfully profess a belief in a God, without having the ability to express the same sentiments towards other people around him/her. If you are going to say that you believe in a God that you cannot see, then you ought to believe in people that you can’t see, either! So much more faith and trust is required, to believe in an essence that you will never see with your own two eyes in this lifetime, than to believe in what you actually know can exist— other people. One must not be a hypocrite. During the times that I didn’t believe in people— I didn’t believe in God, either! During the times that I didn’t trust anyone— I didn’t trust God, either. The stuff of the soul, when it is genuine, will be reflected onto the way we think about, and interact with, other people! Don’t tell me you know a God who loves— if you don’t know how to love other people. Don’t tell me you have faith in a God, when you can’t have faith in another person. God is not there to show us that people can't be trusted. God is there to show us Himself, in everyone and in everything. "
― C. JoyBell C.
114
" He had panicked.
Tessier cursed his own stupidity. He should have remained in the column where he would have been protected. Instead, he saw an enemy coming for him like a revenant rising from a dark tomb, and had run first instead of thinking.
Except this was no longer a French stronghold. The forts had all been captured and surrendered and the glorious revolutionary soldiers had been defeated. If the supply ships had made it through the blockade, Vaubois might still have been able to defend the city, but with no food, limited ammunition and disease rampant, defeat was inevitable.
Tessier remembered the gut-wrenching escape from Fort Dominance where villagers spat at him and threw rocks. One man had brought out a pistol and the ball had slapped the air as it passed his face. Another man had chased him with an ancient boar spear and Tessier, exhausted from the fight, had jumped into the water. He had nearly drowned in that cold grey sea, only just managing to cling to a rock whilst the enemy searched the shoreline. The British warship was anchored outside the village, and although Tessier could see men on-board, no one had spotted him. Hours passed by. Then, when he considered it was clear, he swam ashore to hide in the malodorous marshland outside Mġarr. His body shivered violently and his skin was blue and wrinkled like withered fruit, but in the night-dark light he lived. He had crept to a fishing boat, donned a salt-stained boat cloak and rowed out to Malta's monochrome coastline. He had somehow managed to escape capture by abandoning the boat to swim into the harbour. From there it had been easy to climb the city walls and to safety.
He had written his account of the marines ambush, the fort’s surrender and his opinion of Chasse, to Vaubois. Tessier wanted Gamble cashiered and Vaubois promised to take his complaint to the senior British officer when he was in a position to. Weeks went past. Months. A burning hunger for revenge changed to a desire for provisions. And until today, Tessier reflected that he would never see Gamble again.
Sunlight twinkled on the water, dazzling like a million diamonds scattered across its surface.
Tessier loaded his pistol in the shadows where the air was still and cool. He had two of them, a knife and a sword, and, although starving and crippled with stomach cramps, he would fight as he had always done so: with everything he had. "
― David Cook , Heart of Oak (The Soldier Chronicles, #2)
116
" In retrospect, it is evident that highlighting abortion rather than reproductive rights as a whole reflected the class biases of the women who were at the forefront of the movement. While the issue of abortion was and remains relevant to all women, there were other reproductive issues that were just as vital which needed attention and might have served to galvanize masses. These issues ranged from basic sex education, prenatal care, preventive health care that would help females understand how their bodies worked, to forced sterilization, unnecessary cesareans and/or hysterectomies, and the medical complications left in their wake. Of all these issues individual white women with class privilege identified most intimately with the pain of unwanted pregnancy. And they highlighted the abortion issue. They were not by any means the only group in need of access to safe, legal abortions. As already stated, they were far more likely to have the means the to acquire an abortion than poor and working-class women. In those days poor women, black women included, often sought illegal abortions. The right to have an abortion was not a white-women-only issue; it was simply not the only or even most important reproductive concern for masses of American women. "
119
" Fundamental to a radical and lesbian feminist politics is the understanding that 'the personal is political'. This phrase has two interrelated meanings. It means that the political power structures of the 'public' world are reflected in the private world. Thus, for women in particular, the 'private' world of heterosexuality is not a realm of personal security, a haven from a heartless world, but an intimate realm in which their work is extracted and their bodies, sexuality and emotions are constrained and exploited for the benefits of individual men and the male supremacist political system. The very concept of 'privacy' as Catharine MacKinnon so cogently expresses it, 'has shielded the place of battery, marital rape, and women's exploited labor'. But the phrase has a complementary meaning, which is that the 'public' world of male power, the world of corporations, militaries and parliaments is founded upon this private subordination. The edifice of masculine power relations, from aggressive nuclear posturing to take-over bids, is constructed on the basis of its distinctiveness from the 'feminine' sphere and based upon the world of women which nurtures and services that male power. Transformation of the public world of masculine aggression, therefore, requires transformation of the relations that take place in 'private'. Public equality cannot derive from private slavery. "
― Sheila Jeffreys , Unpacking Queer Politics: A Lesbian Feminist Perspective