Professionally a poet, professor and philosopher, Audre Lorde (1934-1992) also proudly carried the titles of intersectional feminist, civil rights activist, mother, socialist, “Black, lesbian [and] warrior.” She is also the woman behind the popular manifesto “the master’s tools will never dismantle the master’s house.”

Born Audrey Geraldine Lorde in New York City, to Frederic and Linda Belmar Lorde, on the 18th of February 1934, Lorde fell in love with poetry as a form of expression at a young age.  

“I used to communicate through poetry,” she recalled in conversation with Claudia Tate for Black Women Writers at Work. “When I couldn’t find the poems to express the things I was feeling, that’s what started me writing poetry,” she said. Lorde was thirteen.  

Alongside her education at Hunter High School in New York, and working on the school’s literary magazine, she published her first piece of literature in the 1951 April issue of Seventeen Magazine. She earned a Bachelor of Arts from Hunter College in 1959, preceding a master’s degree in library science in 1961 from Columbia University. Following that, Lorde worked as a librarian for public schools in New York City from 1961 to 1968, working her way to head librarian of Manhattan’s Town School. In 1980, Lorde and her friend, a fellow writer and activist, created a publishing house, ‘Kitchen Table: Women of Color Press.’ Throughout these years, Lorde was prolific and wrote some of her most recognised volumes of poetry. A full discography of her work can be found at the end of this article. 

Authorship and legacy

Expression of self and personal philosophy through literature became a cornerstone of Audre Lorde’s life and one of her greatest contributions to the discourse on discrimination and equality today.  

A proud feminist, Lorde’s authorship strived to offer an authentic depiction of the female experience; the good, the bad and the complex. She felt academic discourse on feminism was white and heterosexual centric, lacking consideration of the lived realities of Black and queer women. Thus, she put the stories of these women at the centre of her literature.  

Lorde’s philosophy focussed particularly on intersectional discrimination and academic discourse’s inability to accommodate it. She revered differences amongst humans, arguing true equality can only be achieved through celebrating rather than homogenising our different identities.  

Third Wave Feminism

Lorde was a prominent member of the women’s and LGBTQIA+ rights movements during the second wave of feminism. As a woman with many of her own labels, Lorde used her lived experience and literary expertise to shine a light on the experience and voices of other women with multiple signifiers. She implored society to confront racist feminism, the nuances of the Black female experience and the cognitive dissonance between educating yourself on feminism whilst not bearing witness to the experiences of all women, – particularly women of colour whose intellectual labour and contributions to such academia have been so routinely overlooked. Thus, helping kickstart the third wave of feminism, also spearheaded by another big thinker, Kimberle Crenshaw. 

Through her words, Lorde aimed to acknowledge and capture the pain as well as the joy she felt as an openly queer Black woman. This bare-all intent and celebration of individuality is particularly felt in her work, The Cancer Journals and her subsequent public encouragement of other breast cancer survivors to wear their mastectomies on their chest, rather than accept prosthesis purely for aesthetic motivations. “It is that very difference that I wish to affirm… I lived it, I survived it, and wish to share that strength with other women.”  

Philosophy on difference

Lorde was an advocate for difference amongst human beings. For her, difference was the key to eradicating discrimination and moving forward in unity. As we constantly reevaluate what it means to be human, what we hold dear and the ethical pillars we lean on to guide us, Lorde philosophised that it was vital we harness rather than fear that which separates us from our friends, peers and enemies. Rather than homogenising humanity, the future of equality relies on our ability to relate across differences. Finding community is not about conforming, it is about accepting. It must be an act of opening up, not of shutting down.  

Lorde examined difference particularly through an intersectional feminist lens. Identifying and subverting the conditioning of women to view their differences as causes for separation and self-judgement.  

What we need first, however, is courage. To have our beliefs and perspectives stretched and challenged as we begin the journey of embracing that which makes us different from those around us.  

Intersectionality

Lorde was acutely aware of and vocal about the pressure on marginalised people to divide their identities in order to fight for recognition of their discrimination. Academia was constructed to examine, debate and interrogate ways of being. At the time, it was established by white men, and thus contributions to this school of thought were limited to the lived realities and perspectives of these men. As a result, the notion of a human norm came about, and this norm was white, male, heterosexual and often, but not always, wealthy, educated and upper class. Every deviation from this ideal was considered a handicap and treated as such.  

In her speech at the New York University Institute for the Humanities, where she debuted her admonishment: “the master’s tools will never dismantle the master’s house,” Lorde cautioned people of colour and other marginalised demographics against the pressure to conform to the limited criteria of ‘acceptable’ laid out by discrimination discourse in white academia, in order to have their needs met. She argued fighting for equality within a system with the notion of a human ideal will only lead to disappointment. True and deeply entrenched equality can only happen through an entire paradigm shift; the unravelling of a human norm in the first place.