Sarah Schulman Quotes

Any pain that human beings can create, human beings can transcend.

We should lower the bar for what must happen in a person's life for their suffering to be acknowledged. "The current paradigm is encouraging all of us to think we are in abusive relationships," Hodes explained. "And if you are not in an abusive relationship, you don't deserve help. Being 'abused' is what makes you 'eligible.' But everyone deserves help when they reach out for it.

In my view, the recognition that a person has distorted thinking that comes from or produces suffering is important, but it has no inherent implication for action. It doesn't imply medication, incarceration, or any particular brand of treatment. It just means stating openly that an internal conflict is not being resolved, is instead being expressed externally, and that those who did not cause the pain will be the ones to be blamed and to pay for it.

You have to notice the truth in order to be able to avoid it.

Sometimes a person has to stop talking about art for a moment and take a look around.

If a person cannot solve a conflict with a friend, how can they possibly contribute to larger efforts for peace? If we refuse to speak to a friend because we project our anxieties onto an email they wrote, how are we going to welcome refugees, immigrants, and the homeless into our communities? The values required for social repair are the same values required for personal repair.

It takes two to tango isn't even true on the dance floor. One person can do a lot of evil all on his or her own. But the Theory of Mutual Blame arose sometime before Doc was even born. Perhaps it was a takeoff on Freud's seduction theory or the more generic practice of blaming victims for being alive. Its origins were unclear, but no one had ever had to take full responsibility for their own actions since.

Straight people are the most pathetic of all. I've never seen such a miserable group of people in my life. They don't know anything about themselves

Strangely, the subsequent AIDS works that have become iconic in our culture rarely mention the movement, or the engaged community of lovers, but both formations were inseparable from the crisis itself. Now, looking back, I fear that the story of the isolated helpless homosexual was one far more palatable to the corporations who control the reward system in the arts.The more truthful story of the American mass - abandoning families, criminal governments, indifferent neighbors - is too uncomfortable and inconvenient to recall. The story of how gay people who were despised, had no rights, and carried the burden of a terrible disease came together to force the country to change against its will, is apparently too implicating to tell. Fake tales of individual heterosexuals heroically overcoming their prejudices to rescue helpless dying men with AIDS was a lot more appealing to the powers that be, but not at all true.

Then they went on to discuss other things because there is always something more to a person than what somebody else does to them.

It drives me crazy who quickly the great ones get canonized. 'Blah-blah-blah is such a terrible loss.' Does that mean that the death of one mediocre slob is not as terrible? Do fags have to be geniuses to justify living?

When I think about moving forward, in mutual recognition, towards resolution, I think about the word agreement. Not that we would hold the same views, but rather that we would communicate enough to agree on what each of our different views actually are.

Breezy journalistic sentences about wealthy white people unaware that other human beings are real became the rubber stamp product of the elite MFA programs.

Annihilation is a bad strategy, it gives the other nothing to lose.

Overindulgence" is a deprivation of constructive attention, a refusal to teach social/life skills, a refusal to teach self-regulation in social situations, a refusal to teach how to distinguish between wants and needs. Desires are indulged at the place where needs are starved.

Nothing disrupts dehumanization more quickly than inviting someone over, looking into their eyes, hearing their voice, and listening.

Probably, the nature of homophobia will never be widely interrogated, while we will continue to be excluded from school curricula, subjected to vicious media distortions, or entirely ignored, denied basic civil rights while our demands are ridiculed and derided. But in the midst of all this only one thing has changed for certain. We have changed. We will never go back into the closet.

As the conversation continued it was clear that these were divided people. As artists as well as queers, these people wanted to be able to think in radical ways, to have insights, to realize, to make work that was outside of social assumptions, to be radical people who could-like the weary ACT UPers-achieve justice in some fashion. They admired their predecessors who had created change through confrontation, alienation, and truth telling. But their professional instincts led them in different directions: accommodation, social positioning, even unconscious maneuvering of the queer content they did have so that it was depoliticized, personalized, and not about power.

What I tend to tell my students is, "When you look in the mirror and see a smart, angry girl who wants to be free, you're seeing a paradigm that Kathy [Acker] helped bring into the recognizable."

[W]e currently live with a stupefying cultural value that makes being uncomfortable something to be avoided at all costs. Even at the cost of living a false life at the expense of others in an unjust society. We have a concept of happiness that excludes asking uncomfortable questions and saying things that are true but which might make us and others uncomfortable. Being uncomfortable or asking others to be uncomfortable is practically considered antisocial because the revelation of truth is tremendously dangerous to supremacy. As a result, we have a society in which the happiness of the privileged is based on never starting the process towards becoming accountable. If we want to transform the way we live, we will have to reposition being uncomfortable as a part of life,
as part of the process of being a full human being, and as a personal responsibility.

Since the mirror of gentrification is representation in popular culture, increasingly only the gentrified get their stories told in mass ways. They look in the mirror and think it's a window, believing that corporate support for and inflation of their story is in fact a neutral and accurate picture of the world. If all art, politics, entertainment, relationships, and conversations must maintain that what is constructed and imposed by force is actually natural and neutral, then the gentrified mind is a very fragile parasite.

This placement of the authority to "stop violence" into the hands of the police produces a crisis of meaning. The police are often the source of violence, especially in the lives of women, people of color, trans women, sex workers, and the poor. And the police enforce the laws of the United States of America, which is one of the greatest sources of violence in the world.

I have come to understand that the same action of unjustified escalation most often comes from one of two positions: Supremacy, or Trauma. And in realizing this, I am surprised by the similar behaviors expressed by these two divergent experiences.

People who are being punished for doing nothing, for having normative conflict, or for resisting unjustified situations, need the help of other people.

Resolution doesn't mean that everyone is happy, but it does mean that perhaps fewer people are being blamed for pain they have not caused, or being cast as the receptacle of other people's anxieties, so that fewer people are dehumanized by false accusation.

The wind smelled clean, like clean magazines. It smelled like invisible ink.

My thesis is that at many levels of human interaction there is the opportunity to conflate discomfort with threat, to mistake internal anxiety for exterior danger, and in turn to escalate rather than resolve.

We react constantly through life. Breathing, noticing, thinking, swallowing, feeling, and moving are all reactions. Most reactions are not really observed because they are commensurate with their stimuli, but a triggered reaction stands out because it is out of sync with what is actually taking place. When we are triggered, we have unresolved pain from the past that is expressed in the present. The present is not seen on its own terms. The real experience of the present is denied. Although reacting to the past in the present may make sense within the triggered person's logic system, it can have detrimental effects on those around them who are not the source of the pain being expressed, but are being punished nonetheless. They are acting in the present, but are being made accountable for past events they did not cause and cannot heal. The one being falsely blamed is also a person, and this burden may hurt their life. The person being triggered is suffering, but they often make other people suffer as well. There is narcissism to Supremacy, but there is also a narcissism to Trauma, when a person cannot see how others are being affected. Although the triggered person may be made narcissistic and self-involved by the enormity of their pain, both parties are in fact equally important. And it is the job of the surrounding communities to insist on this.

Some people have sex by putting fishhooks in each other. Couple this act with a simple understanding of the basic function of all living creatures to expand and contract. Now, try that with fishhooks.

I went to my 30th high school reunion, and I could tell who was gay and who was straight because the gay people were like, 'Sarah, you've been doing so much,' and the straight people were like, 'So, Sarah, what have you been doing?

All along, he had believed instinctually that his broken heart had something to do with the collapse of culture. He wanted to blame it on economics instead of on the fact that she was a fucking bitch.

There is something inherently stupid about gentrified thinking. It's a dumbing down and smoothing over of what people are actually like. It's a social position rooted in received wisdom, with aesthetics blindly selected from the presorted offerings of marketing and without information or awareness about the structures that create its own delusional sense of infallibility. Gentrified thinking is like the bourgeois version of Christian fundamentalism, a huge, unconscious conspiracy of homogenous patterns with no awareness about its own freakishness. The gentrification mentality is rooted in the belief that obedience to consumer identity over recognition of lived experience is actually normal, neutral, and value free.

I dreamt that I took William Burrough's penis and tied it up with piano wire. I hung him like a Chagall painting…In the next part J.G. Ballard swam through streets of female urine. The girls read his book Crash and then mowed him down with their Volkswagen, crushing his chest slowly against a brick wall. As he screamed in agony larger than representation can accommodate, they referred to his text and had orgasms. Later, they jumped up and down yelling, 'You're not a hero. You're not a hero. You're not. You're not. You're not.' "
"How do you analyze that part of the dream, Anna?"
…"I guess I'm nervous about my birthday.

Differentiating between Power Struggle and Power Over," Hodes explained, "is the difference between Conflict and Abuse." Abuse is Power Over and Conflict is Power Struggle.

In the past, heartland whites with some kind of dream or desire left their towns for cities to become citified. They wanted to get away from religion, from their families, they wanted to come out, make art, have sex, have experiences. But this new crew was something we had never seen before. They were the first generation of suburban Americans. They came, not to be citified, but rather to change cities into places they could recognize and dominate.

The drag queens who started Stonewall are no better off today, but they made the world safe for gay Republicans. It's a bitter pill to swallow, but the people who make change are not the people who benefit from it

They were both deciding not to be what others wanted them to be but to brand themselves for the world to see. To do their own packaging, so to speak, and to direct their powers to their specific target audiences.

I want to be a witness to my own time because I've had a sneaking suspicion lately that I'm gonna live a lot longer than most of the people I meet. If I'm gonna be the only one still around to say what happened, I'd better pay close attention now.

When we are in the realm of Conflict, we can move from the Abuse-based construction of perpetrator and victim to the more accurate recognition of the parties as the conflicted, each with legitimate concerns and legitimate rights that must be considered in order to produce just resolution.

I've noticed throughout my long life that people with vested interest in things staying the way they are regularly insist that both change and accountability are impossible.

The title of this book, Conflict Is Not Abuse, recommends mutual accountability in a culture of underreaction to abuse and overreaction to conflict.