“The Transformation of Silence into Language and Action”

Audre Lorde, 1978

Originally published in Sinister Wisdom

Editor’s Note: The excerpt(s) in this chapter is considered a transformative fair use. Please see the annotations section in How to Use this Book for an explanation of the author’s pedagogy on creating conversation within a text.

Frame

ET: A canonical text from the black feminist movement of the 1970s, Audre Lorde’s “The Transformation of Silence into Language and Action” is almost the antithesis of Yiyun Li’s “To Speak Is to Blunder.” There is no safety or reprieve to be gained by silence in Lorde despite silence being a haven, or at least the zugzwang, in life. Both are a direct response to death as well – a sort of survivor’s testimony. Thinking of these two together had us all wondering about the life and death (benefit and cost) of speaking, of silence.

Excerpts

In becoming forcibly and essentially aware of my mortality and of what I wished and wanted for my life, however short it might be, priorities and omissions became strongly edged in a merciless light, and what I most regretted with my silences. Of what I had ever been afraid? To question or to speak[1] as I believed could’ve meant pain, or death. But we all hurt in so many different ways, all the time, and pain will either change or end. Death on the other hand is the final silence and that might be coming quickly, now, without regard for whether I had ever spoken what needed to be said, or had only betrayed myself into small silences, while I planned someday to speak, or waited for someone else’s words.[2] And I began to recognize a source of power within myself that comes from the knowledge[3] that while it is most desirable not to be afraid, learning to put fear[4] into perspective gave me great strength.

* * *

And of course I am afraid because the transformation of silence into language and action is an act of self revelation, and that always seems fraught with danger. But my daughter when I told her of our topic and my difficulty with it, said, “tell them about how you’re never really a whole person if you remain silent[5][6], because there’s always one little piece inside you that wants to be spoken out and if you keep ignoring it, it gets madder and madder and hotter and hotter, and if you don’t speak it out one day it will just up and punch you in the mouth from the inside.”

In the cause of silence each of us draws the face of her own fear—fear of contempt, of censure, or some judgement or recognition, of challenge, of annihilation. But most of all, I think we fear the visibility without which we cannot truly live.[7] Within this country where racial difference creates constant, if unspoken, distortion of vision, black women have on one hand always been highly visible, and so, on the other hand, have been rendered invisible through the depersonalization of racism. Even within the women’s movement, we have had to fight, and still do, for that very visibility which also renders us most vulnerable[8], our blackness. For to survive in the mouth of this dragon we call america we have had to learn this first and most vital lesson that we were never meant to survive.[9] Not as human beings and neither were most of you here today, black or not.[10] And that visibility which makes us most vulnerable is that which also is the source of our greatest strength because the machine will try to grind you into dust anyway, whether or not we speak. We can sit in our corners mute forever while our sisters and ourselves are wasted, while our children are distorted and destroyed, while our Earth is poisoned; we can sit in our safe corners mute as bottles and we will still be no less afraid.

You may access the full text here on the Deep Green Resistance News Service website.

 

Text Version

Wide Shots:

  • What do you think of the adage “actions speak louder than words”? Where does this leave the power of language and voice?
  • Have you ever felt at risk after speaking or sharing parts of yourself with others? Have you felt in danger when you reveal yourself?
  • When you push yourself out of your comfort zone, what did you gain from that experience? How did you push past your fear?

Close Shots:

  • Circle all the references to death, pain, fear, and danger. Underline other related terms. What is the collective impact of these words on how Lorde presents both silence and speaking?
  • In concrete terms, what do you see as the “dragon we call america” and “the machine”?
  • This essay largely deals with the question of identity, from external identity markers like race and gender to internal identity marked by personality, psychology, and feeling. Where do you see the internal and external colliding in this excerpt?
  • Beyond external and internal identities, Lorde alludes to the intersectionality of identity toward the end of her chapter when she speaks on reading, studying, and teaching different voices. The passage below points to the history of occupying the position of others with a call to continue doing this — how do you reconcile these ideas with the first paragraph of the excerpt above, which celebrates the power we find within ourselves?

And where the words of women are crying to be heard, we must each of us recognize our responsibility to seek those words out, to read them and share them and examine them in their pertinence to our lives. That we not hide behind the mockeries of separations that have been imposed upon us and which so often we accept as our own. For instance, “I can’t possibly teach Black women’s writing – their experience is so different from mine.” Yet how many years have you spent teaching Plato and Shakespeare and Proust? Or another, “she is a white woman and what could she possibly have to say to me?“ Or, “she’s a lesbian, what would my husband say, or my chairman?“ Or again, “this woman writes of her sons and I have no children.“

 

Mid Shots

  • See “Self Reflection, Collective Change” for a reflective writing activity that builds into a creative writing assignment to compose a manifesto on communication inspired by Lorde’s call to action.
  • See “Juxtapositions of Silence” to consider side-by-side passages from Li, Samatar, Thors, Anzaldúa, and Lorde that present silent women.

 

Possible Transitions

JS: For a strong introduction to core thinkers on intersectional feminism, this selection works well alongside another canonical piece, Gloria Anzaldúa’s “How to Tame a Wild Tongue.” This text also serves as a kind of political provocation to frame the journalistic podcast episode by NPR Codeswitch, “Saving a Language You’re Learning to Speak.”

DU: I’d pair this text with Pedro Pietri’s “Puerto Rican Obituary” to craft a lesson plan on the relationship between activism and literature. Historicizing Lorde’s influence on feminist movements along with Pietri’s place within the Latinx Civil Rights movements of the 60s and 70s may also be another direction I’d take.


  1. JS: I love that already speaking is layered with an inquisitive disposition. How does the extension of oneself in speaking reflect inquiry, curiosity, perhaps even critique?
  2. ET: If you only had 200 words left to say in life, what would you say?
  3. JS: Although we don't have concrete details yet about the kinds of power that can persuade someone not to speak, I can anticipate this is social and political, referring to hierarchies and inequalities, whether through gender, race, class, sexuality, or other kinds of differences. What I notice here is how Lorde identifies power within oneself through knowledge, feeling, and reflection that helps to "put into perspective." This kind of power flips the script on structures of oppression that seek to marginalize and silence.
  4. ET: This feeling can help you survive but it can also deny you a life.
  5. ET: This feeling can help you survive but it can also deny you a life.
  6. JS: And even is the feeling of wholeness? Have you ever felt it? One thing I'm appreciating about Lorde is the emphasis on transformation...might we always be changing?
  7. JS: Close reading the details here, the fear arises from a social exchange, or putting the self in relation with others...
  8. ET: But "without which we cannot truly live"? Are we never safe as long as we live?
  9. JS: This line says so much, revealing a truth that is still difficult (or impossible) for many Americans to admit because it is denied in the mythology of the U.S. How does this truth sit in your understanding of American society now? How does the idea of "survival" resonate in the power of Lorde's speaking?
  10. JS: Subtle detail but what does this tell you about Lorde's speech, her audience, and message? Who all is included in her remarks about who isn't mean to survive "as human beings"?
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