Assignment | Audre Lorde Uses of Anger

M. Cross

Contextual Thinking

Dr. Alexandra Rosado-Roman

Lesson 2 - Connection

REFLECTION QUESTIONS

Why is anger perceived as a "bad" emotion?

I believe anger can be perceived as negative because of the way it is expressed, ie, bashing others, doing physical harm to self and others, destruction of property, general acting out, etc.

Why is the use of emotions a key aspect of Lorde' of Lorde's feminist discourse?

Anger expressed properly can be a tool to highlight oppression and abuse, unify those with the same experience and beliefs, and motivate to action for change.

Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

By virtue of the definition of the word 'holistic' and its interconnection, all of our emotions are connected and can/should be brought to the fore and utilized in every area of our existence. However, that can only be profitable if we have examined ourselves learning and accepting who we are and how we work, individually and with others  

In which ways is the constructive use of anger being a tool for self-reflection and growth?

Anger is a response to a person, a wrong-doing, an event or circumstance, and sometimes to ourselves. At different times in our lives especially as we grow when our anger causes us to stop in our tracks and as ourselves 'why and I upset, "Why did I respond that way?" "What do I need to do to improve myself or what action should I take? This type of self-reflection is key to personal growth. And as we grow and change as a result of that reflection, we are better equipped for ourselves and for others

Clark Kellogg

Contextual Thinking, Prof. Rosado Roman

Assignment 2, November 6, 2025

Reflection on the “Questions”

1.     Why is Anger Perceived as a “Bad” Emotion?

Anger is perceived as a “bad emotion” because, for people not in touch with anger’s creative power, it is frightening. Anger is unvarnished, untamed, and, in the case of racism, induces guilt in others. Anger is also powerful. More powerful than people who avoid or suppress anger can handle. Angry people are thought to be “out of control” which is frightening to people who carry guilt or racism in their souls.

2.    Why is the use of emotions a key aspect of Lorde’s feminist discourse?

There are a lot of ways to enter this question! First, anger itself is an emotion that has shaped much of Audre Lorde’s productive life. Beyond (or through) anger, Lorde is sensitive, more that occasionally tender, and even funny. In other words, she knows herself well and understands her emotional self deeply. I’m inferring this from the depth and clarity of her writing and thinking. Without this emotional depth I don’t believe Lourdes could have understood the creative power of anger – or any emotion. She writes, “…anger expressed and translated into action in the service of our vision and our future is a liberating and strengthening act of clarification.”

3.    Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors? I think a better question is, “Why shouldn’t we integrate all our emotions in our holistic endeavors? Or, better still, “How can we not integrate all our emotions in our holistic endeavors?” Lourdes shows us the power of emotion in creativity and in taking action. She writes, “My fear of anger taught me nothing.” She asserts that it is by embracing our well-understood emotions that we become clear about how to be in the world and, more importantly, what we need to survive and fight.

4. In which ways are the constructive use of Anger being a Tool for Self-Reflection and Growth? I identified with Lourdes’ insistence on anger as a catalyst for creativity. Creativity is inherently self-reflective and a path of growth. I believe her distinction between anger and hatred is what makes Lourdes’ anger so useful. She wrote, “This hatred and our anger are very different. Hatred is the fury of those who do not share our goals, and its object is death and destruction. Anger is a grief of distortions between peers, and its object is change.” Wow.

Shiree Dyson

Contextual Thinking

Dr. Alexandra Rosado-Roman

Lesson 2 – Connection

1.    Why is anger perceived as a “bad” emotion?

I believe anger is perceived as a bad emotion because of the discomfort felt by others witnessing someone‘s angry reaction. As a Black woman, anger is triggering to me. When I experience a injustice against me, especially in a public forum, I immediately, in a matter of moments, contemplate how to respond. I want to avoid being perceived as an angry Black woman because my “angry” reaction is what will attract attention, not the misdeed against me and the recourse I may be seeking. Anger also disrupts the status quo because it is destabilizing.

2.    Why is the use of emotions a key aspect of Lorde’s feminist discourse?

Emotions are a key aspect of Lorde’s feminist discourse because it is another set of data which can inform constructive dialogue. Emotions are feared because feelings are actively suppressed fand numbed or control. We need to feel all the feels which come up especially in response to racism. Emotions are full of information; it’s your truth and power.

3.    Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theoretical) endeavor?

Integrating our emotions in our holistic endeavors can be a powerful tool for change and personal introspection. That introspection can provide more insight into who we are. This also presents contradictions which require further examination and accountability.

4.    In which ways is the constructive use of anger being a tool for self-reflection and growth.

The constructive use of anger can show where gaps exist with one values vs reality. Personally, I have experienced anger as a motivation for forward movement when there was stagnation. Anger has shown me how I’ve abandoned myself… the end of relationship, a partnership or other situation in which I placed above my own needs. The shift pushed me back to my personal values. Anger can be used as a tool for change.

Caroline Lee

Contextual Thinking assignment 2

1. Why is Anger Perceived as a “Bad” Emotion?

In the post enlightenment Western world where reason and rationality reign above other attributes, anger is often viewed as a negative emotion, associated with aggression, conflict and loss of control. For women this is even more frowned upon as our patriarchal culture associates feminine characteristics with gentleness, meekness and subservience. A woman, especially a woman of color, expressing anger is seen as ‘loud, unhinged, aggressive’, and threatens patriarchal, racist and misogynist structures. 

       2. Why is the use of emotions a key aspect of Lorde’s feminist discourse?

Lorde challenges this traditional idea of anger, and asserts that anger is not only a valid and appropriate response to injustice and oppression, but can be used to bring about action and change. In her case, a black, lesbian woman, the intersectionality of traditionally oppressed groups means multiple layers of misunderstandings and silencing. Lorde writes “...I have used learning to express anger for my growth. But for corrective surgery, not guilt”. 

       3. Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

As humans, we have been endowed with the ability to express many emotions: joy, sorrow, fear, anger, pride, to name just a few. To deny any of them is to deny our full selves. When we bring the best and most complete versions of ourselves in our endeavors to ‘do good’ in the world, we can engage in the work with integrity and honesty.

     4. In which ways is the constructive use of Anger being a Tool for Self-Reflection and Growth? 

When we acknowledge our anger and invite it in for further reflection, we can start asking questions such as ‘ why am I angry? What can be done about this feeling? How can I use this feeling to power creative and life-giving actions?’ If we don’t allow ourselves to feel anger because the dominant culture has deemed it a ‘bad emotion’, we lose the opportunity to open ourselves deeply and authentically and take advantage of the actionable results of anger. 

Katherine Whitney

November 7

Assignment 2 – Uses of Anger

Anger is perceived as a “bad” emotion because of our perceptions around anger: that it can be out of control, violent, irrational, too emotional. We see anger as reactive, rather than active. It seems unconsidered. Anger makes people uncomfortable. Sometimes it makes people feel guilty.

Emotions are a key aspect of Lourde’s discourse because emotions carry information. Emotions signal to us that things are good…or bad. Emotions give us different information from our intellect, and we are at our best when we can notice and feel our emotions, and then consider them from a cognitive point of view. For Lourde, anger—an emotion--is “loaded with information and energy” and therefore something very valuable.

We would all be better off if we could integrate all our emotions into all aspects of our lives. Suppressing our emotions doesn’t benefit anyone; it causes stress to our own system, it causes us to lash out in ways we don’t even understand (shit comes out sideways), and we miss out on a bunch of important communication from the world and people around us.

As Lourde says, anger is loaded with information and insight. And we can use that information to confront all kinds of inequities, from racism and sexism to ableism and discrimination. We can also reflect on our anger to clarify our beliefs, which can then drive our actions. Anger can give us energy and courage and we can use that in constructive ways. As Lourde says, the object of anger is change, whether in the area of personal growth or nudging greater society in a better direction.

Anger is perceived as “bad’ because it can be disruptive to the status quo. It can make people feel uncomfortable. It demands to be heard and responded to. It can force others to look at their own actions and how they may be contributing to the pain of others. It brings us to the crossroads in relationships. It calls for change. Lorde understood this. She saw that the dominate white, male and heterosexual society sensed the power that her anger contained. They were frightened by it and the potential it had to disrupt the accepted order of things.  

We are emotional beings. Everything we experience has an emotional component that is felt in our bodies. Every emotion contains information about ourselves and what is core to our person. Suppressing our emotions results in unconnected responses that can be damaging to our health and to our relationships with others. Acknowledging and listening to strong emotions such a anger, is crucial in navigating our often tumultuous and complicated lives. It is the only way to build and maintain trust in our relationships.

Anger is an appropriate response to injustice. Paying attention to what angers me helps me understand what is important to mel. When I am angry, some core value has likely been threatened. If I spend the time processing that anger I can learn about what is important to me and respond in a way that is conducive to healing. I can find my voice and speak to matters of justice for myself and for others.

  1. Why is Anger Perceived as a “Bad” Emotion?

Anger is often associated with aggression and acute physical or emotional violence. We most often see the effects of colonizers/whites—especially men & people with much social privilege—when they get angry, they enact domestic and/or sexual abuse, violence with firearms, or even genocide. “Politeness” and “civility,” tools of social control for oppressors, are employed as a means of further stigmatizing anger (and many other emotions, but especially anger), and I believe if we examine cultures around the world, we will find that ones who value harmony and conformity will generally have negative views of anger.

Lama Rod Owens calls anger a secondary emotion, saying that anger is usually a result of being hurt and can take the form of vengeance if left unexamined and/or repressed. Judging anger as “bad” in this way only creates a positive feedback loop wherein we feel shame and ignore or repress our anger in such a way that it may drive us subconsciously to lash out and harm others, feeding more shame, guilt, and anger.

  2. Why is the use of emotions a key aspect of Lorde’s feminist discourse?

Emotions are key to building solidarity across categories of all oppressed people. To speak of oppression without emotion is “indulge[ence] in academic rhetoric” rather than to “truly work for change” (129). On page 128, she speaks to the importance of of addressing the “context of oppression and threat…” as “...virulent hatred leveled against all women, people of Color, lesbians and gay men, poor people,” and that while there may be “angers which lie between us…”, “we resist our oppressions, moving toward coalition and effective action.”

In closing this particular piece, Lorde reminds us that it is not the anger of Black women that diseases the world, which spurs on the military-industrial complex, dehumanizes, and destroys, rather this anger is a power that provides us with the potential “to envision and to reconstruct, anger by painful anger, stone upon heavy stone, a future of pollinating difference and the earth to support our choices” (133).

  3. Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

Systems of oppression rely on our numbness to thrive. If we can nonchalantly say “this is just how it is” without any deep connection to the sorrow and anger that we are feeling about “how it is,” then we will only continue to live under oppression exploitation, or worse yet, reinforce the systems that keep us from liberation. As mentioned in #1 and a foundational teaching in Buddhism, unexamined and poorly understood emotions lead to vast amounts of suffering both for the person who ignores their feelings and other beings who must contend with those feelings showing up in unpredictable and often violent ways. Buddhism also teaches us that if we externalize our feelings, then we can better understand our authentic selves: “I am not angry, I am a person who feels anger. Why do I feel anger? I am not ashamed, I am a person who feels shame. Why do I feel shame?” This is part of the teaching of śūnyatā as taught by many Chan masters.

When we come together across difference and examine our emotions together, we may come to similar conclusions about what is happening in the world, who holds power, resources, and controls narrative, and who does not.

  4. In which ways is the constructive use of Anger being a Tool for Self-Reflection and Growth?

On page 128, Lorde says: “If I participate, knowingly or otherwise, in my sister’s oppression and she calls me on it, to answer her anger with my own only blankets the substance of our exchange with reaction. It wastes energy. And yes, it is very difficult to stand still and to listen to another woman’s voice delineate an agony I do not share, or one to which I myself have contributed.” She points to a natural tendency that we have to constantly be emotionally reactive, operating without listening to others and to our hearts. Closely examining our emotions and those of others, especially anger, can allow us to connect more deeply to our innermost values, to our spirit, our sense of purpose and navigate the world with more clarity and, while it might sound contradictory, compassion. Again, for me, this comes back to practicing śūnyatā, getting to the heart of things for myself and for others.

Deborah Anderson

November 7, 2025

It took me a long time—and a lot of inner work—to befriend anger. I grew up in a household where anger was everywhere, but I was never allowed to express it. Adults could erupt and shout, but children—especially girls—were expected to stay quiet and grateful. Still, I was angry. Later, I began to see that even my painful experience was shaped by privilege. As a white woman in a predominantly white culture, my anger was considered inappropriate, but it was rarely dangerous to express. Women of color, as Audre Lorde describes, are punished for anger in ways that are deeply racialized—labeled “dangerous,” “aggressive,” or “angry Black women.” Their anger is weaponized to maintain the status quo. Realizing this made me even angrier—not only at injustice, but at a culture that told me my anger was unladylike while insisting women of color had no right to anger at all.

The gap between how my anger was treated and how the anger of women of color was policed opened my eyes to something bigger than my childhood. It wasn’t just my family that punished anger—our entire culture does. The expectation for women is to stay calm, agreeable, and “nice,” even in the face of violence or inequity. Anger is portrayed as unbecoming, unprofessional, unholy. Audre Lorde challenges this conditioning by arguing that anger is not only valid, but necessary. In The Uses of Anger, she reframes it from something to be feared into something that can illuminate and transform. Instead of suppressing anger, Lorde invites us to honor it as a source of political clarity and communal accountability.

“Don’t be angry!” was the message I heard repeatedly, as if anger itself were a moral failure. My anger likely frightened my parents because it disrupted the silence we were expected to maintain. On a larger scale, those who benefit from injustice prefer harmony over justice, politeness over truth. Anger disrupts the illusion that “everything is fine.” Lorde argues that this is precisely why anger is feared: it exposes pain, demands change, and refuses quiet obedience. When marginalized communities express anger, they are dismissed as irrational or dangerous. Women of color face this even more intensely; their anger is racialized and used to silence them. But this kind of naming protects the powerful, not the oppressed. Lorde reminds us that anger is a rational response to racism, sexism, and structural violence. It is not an outburst—it is evidence that harm has occurred and that transformation is required.

Lorde also rejects the false separation between emotion and intellect. Patriarchal culture teaches that logic matters and emotion does not, but Lorde insists that feelings hold wisdom. Anger, grief, and desire carry truth about what is being violated or denied. Women have been taught to distrust their emotions precisely because emotions are powerful. I remember telling someone that I was angry, and her response was, “Well, yes—God is angry too.” That single sentence changed me. I began to trust my deeper knowing. My anger became a bridge between what hurts and what must change.

When acknowledged, anger becomes a teacher. It shows where dignity was denied and where boundaries were crossed. It makes social change personal. Activism becomes not just theory, but calling. Theologically, anger can even be holy. It aligns us with the prophets, with Jesus overturning tables, and with every voice that insists, “This is not what God dreams for the world.”

Ignoring anger does not make it disappear; it festers. But when we listen to anger, it becomes information—about what we value, what we protect, and what needs healing. Anger can lead to confession, forgiveness, and reconciliation—not the shallow kind that avoids conflict, but the courageous kind that tells the truth. Lorde stresses that anger is not hatred. Hatred seeks destruction. Anger seeks clarity. Anger says: something is wrong, and I refuse to accept it.

Constructive anger demands accountability. It asks: Where have we caused harm? Where have we benefitted from someone else’s suffering? How must we change? Lorde reminds us that transformation begins with discomfort. Growth is rarely gentle.

At the communal level, anger can build bridges. When shared honestly, it creates opportunity for deeper relationship and deeper listening. We can ask: What wound does this anger reveal? What possibility does it open? When anger is spoken and honored, it becomes a catalyst for justice and connection.

So anger is not the enemy; silence is. Suppressed anger becomes depression, despair, shame, and resignation. Expressed anger becomes a path to truth. Audre Lorde teaches that anger is a sacred tool—politically sharp, spiritually honest, intellectually rigorous, and emotionally wise. The goal is not to destroy with anger, but to transform. When channeled into creativity, dialogue, and collective action, anger becomes not a fire that burns down the world, but a fire that refines it.

Amanda Weaver

Contextual Thinking

Lesson 2: Reflective Questions

1.     Why is Anger Perceived as a “Bad” Emotion?

Anger is often perceived as a “bad” emotion for two reasons. Firstly, it is often associated with destruction and hate. Unchanneled anger can cause a lot of indiscriminate damage, so it becomes something we are cautioned to avoid as too dangerous, too costly, and bad. Secondly, labeling anger as a “bad” emotion is a means of control. By relegating it to a negative, less than status, the people expressing anger can be easily dismissed by those in power.

2.     Why is the use of emotions a key aspect of Lorde’s feminist discourse?

Emotions are a key part of Lorde’s discourse because, in a way, it is a reclaiming of their naturalness. They are not “good” or “bad.” Instead, emotions are a core part of our humanity and are powerful tools that can be used to connect to other people and transform the world.

3.     Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

Emotions are inherent to humanity; true lack of emotion (not difference in emotional expression) is considered to be pathological. Suppressing or ignoring any part of ourselves will not end well. Integrating emotion in our holistic endeavors allows us to connect with others, recognize systems that are unfair/oppressive, and gives us the insight and strength to resist and rebuild those systems.

4.     In which ways is the constructive use of Anger being a Tool for Self-Reflection and Growth?

Anger is often a first reaction to something that makes you uncomfortable. Recognizing the anger and examining why you are feeling it is where you grow. Lorde says, “Anger is a grief of distortions between peers, and its object is change.” To me this means that anger is a catalyst, converting what is into what can be. The choice is still ours as to how we lean into the reaction. Do we choose to grow and change, or do we choose to resist the reaction?

1. Why is Anger Perceived as a “Bad” Emotion?

Anger is a natural emotion. It is often a response to feeling threatened, wronged, or frustrated. However, it is the unmanaged expression of anger that earns it a bad reputation. When uncontrolled, anger often leads to yelling, blaming, or threatening. It can lead to physical violence, intimidation, and bullying, which are socially unacceptable and harmful.

1. Why is the use of emotions a key aspect of Lorde’s feminist discourse?

In Audre Lorde's feminist discourse, emotions are a key aspect, because she reframes them as a profound source of knowledge, power, and fuel for political action. Lorde argues that “in a society that tries to silence and dehumanize, our emotions and feelings can be a sign of a deep and internal knowing. I believe our emotions can be used as a compass for truth.” Learning to harness our emotions in constructive ways can be a necessary and powerful tool for survival and change. However, not being in touch with our emotions is a demonstration of lack of knowledge of self and can lead to bad and destructive habits as well as emotional instability.  

1. Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

Integrating our emotions into our holistic endeavors is necessary because emotions are our most authentic and powerful guide to knowing oneself.  Without the knowledge of self, we tend to lead meaningless lives. I agree with Lorde when she states, “suppressing or separating emotions from our political, spiritual, intellectual, and theological live, is an act of self-betrayal. It cuts us off from the very power and wisdom needed to create genuine, lasting change.” Otherwise, there is nothing to fuel or motivate us to make the necessary changes in our lives. Society teaches us to distrust our feelings and to prioritize thinking as the only valid form of intelligence. This tactic, when used, is meant to distract us from ourselves and prevents us from seeing the value of living full, healthy, and vibrant lives. Emotions can be used as our internal guidance system. They help us to determine the difference between what is real and false in our lives. It is important that we learn to trust in ourselves and our intuition, because I believe it is one way that God can speak to us and help guide us through our lives.

1. In which ways is the constructive use of Anger being a Tool for Self-Reflection and Growth?

Learning to understand what triggers our anger can lead us to a path of true self-reflection. This will help us get clarification of our position in any given situation and, in doing so, understand ourselves and our relationships better. Lorde wrote, “anger is "loaded with information and energy." She viewed it as a potent, clarifying force, not a negative emotion to be suppressed.’ Whenever we feel anger, it is a signal that a boundary has been crossed, a principal has been violated, or a distortion of truth has occurred. As I have matured, I have learned to trust myself and to allow myself time and space to fully feel my emotions. This has helped me to better understand and to harness my anger. This has helped me navigate difficult situations for a better outcome. 

Why is Anger Perceived as a “Bad” Emotion?

Anger can be perceived as a bad emotion because it can be volatile if unprocessed. Anger can consume. It takes skill to process anger and sometimes doing so can be very difficult.

Why is the use of emotions a key aspect of Lorde’s feminist discourse?

Anger is a key aspect of Lorde’s feminist discourse because there is much to be angry about. Lorde refuses to turn away from this reality. Additionally, in processing anger Lorde found it to be an essential ingredient to her survival.

Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

How can we come forth whole in political, spiritual, intellectual, and theological contexts if we don’t integrate all of our emotions? To do anything else is violence against ourselves which will spill over into our interactions with others. Additionally, our emotions convey important knowledge about life, ourselves, and others. To attempt to compartmentalize them would be to cut off the ability for our experiences in life to play a role in fully shaping our lives. To integrate our emotions constructively means that we have processed or are processing them and are allowing ourselves to move forward with our holistic life experiences considered.

In which ways is the constructive use of Anger being a Tool for Self-Reflection and Growth?

One of the ways that Lorde reveals that anger can be most constructive is through its ability to move us to expression and action. In processed anger, and even fury, can lie our true voice, or at the least a significant part of the truth of our experience communicated in a poignant way. Additionally, in the wellspring of this truth about ourselves and our experiences, and the ways that our anger connects us to the anger and lives of others, anger processed can be the thing that moves us into action. Not actions of dominating others or of flagellating ourselves, but actions of survival that move us in the direction of freedom.

Clark Kellogg

Contextual Thinking, Prof. Rosado Roman

Assignment 3, Part A, November 14, 2025

Reflective Question

How does artivism challenge traditional notions of political activism, and what are the implications of this transformation for social movements?

Artivism operates on a different frequency than political activism. Like all visual art mediums, music, and any work that is based on imagination and emotion, artivism is received and processed by literally a different part of the brain which is more emotional and inquisitive. Also, art activates heart energy and suppresses the habit of judging things instead of being curious about them.

Most direct political persuasion relies on structured logic. Artivism can incorporate ambiguity, double-entendre, appropriated symbolism, and irony in novel ways that can invoke humor, delight, outrage, and a shared experience. Artivism offers a crowd of people a unifying shared experience capable of uniting them. I believe this is one of the great joys of a protest march; we celebrate being together and unified toward common cause. Sharing a common experience of art(ivism) can catalyze our energy and creativity. Creativity sparks energy and joy.

In what ways can artivists balance the tension between artistic creativity and effective political messaging without compromising either?

Rather than framing the “balance” question as tension and compromise, I believe it is more a question of leveraging ambiguity and exploiting differences. One of the main differences between art and artivism is the role of the artist. The best artivism is not about the artist, it’s about the action, the cause, the movement. If the work is egoless, it works because the “audience” is free to claim and shape the work as they are inspired by emotion and engagement. Effective political messaging is an inherent part of the art – not a separate element. In this way, there is no compromise, but a more powerful and inspiring experience.

How do historical movements like Dadaism or the Chicano Movement influence contemporary artivism, and what lessons can today's artivists draw from these precedents?

Dadaism and the Chicano Movement are the shoulders that today’s artivism stand on. In the 1930 and 40’s Dadaism (mostly in Europe) responded to fascism and authoritarianism by using absurdity, public performance and disruptive actions to resist oppression. The Dadaists use of absurdity pulled back the curtain on structures of power and greed. They cleverly made work that used coded language, colors, and sarcasm, This work had “plausible deniability” as part of the art or performance which provided a form of cover for people in the resistance movements.

The Chicano movement drew on its own cultural influences like street art and murals to reclaim the public space and emotional space. This was the backbone of the powerful community building and pride movements of that work.

The US Civil Rights Movement, the opposition to the Vietnam war, AIDS artivism and LBGTQ+ movements draw from these same traditions. Each of them draws their power from the specific cultures embedded in each movement. All artivism uses identity, creativity, and imagination to show a different path forward – a passing lane for society.

What ethical challenges do artivists face when their work is co-opted by commercial or institutional forces, and how can these challenges be mitigated?



The work of artists is always co-opted by businesses, institutions, and the opposition whether is it artivism or art. They seek to piggyback upon the artist’s creative success or fresh vision. Obvious examples are Andy Warhol’s pop art, Gershwin’s Rapsody in Blue by United Airlines, the Obama campaign logo, and rap music. Artivism is the same, Black Lives Matter images, Banksy’s anti-consumer vibe, the Pride Flag, Greenwashing, and more.

Mitigation is not very successful. Most artists and most movements just create more fresh work and stay a step ahead of the co-opters. Today, everything can be duplicated and repurposed instantly (fast-fashion, AI music, deep fakes, slop). Artists by their nature are not inclined to spend much energy against the co-opting of their work. The exception, I suppose, is in the high-end art markets. However, they are far removed from artivism in temperament and purpose.

Leonard Bailey

11/6/2025

Contextual Thinking

Artistic Expression of Anger

Why is Anger Perceived as a “Bad” Emotion?

I think anger gets labeled as “bad” mostly because it makes people uncomfortable. Especially when it comes from women, queer folks, or people of color—then it’s seen as loud, aggressive, or out of control. But really, anger is often a reaction to something being deeply wrong. It’s not the emotion that’s bad—it’s what’s being ignored that made it necessary in the first place. People fear anger because it forces them to confront things they’d rather avoid.

Why is the use of emotions a key aspect of Lorde’s feminist discourse?

Lorde doesn’t separate emotions from intellect, which is powerful. She’s saying that how we feel is part of how we know the world. Emotions, especially anger, carry truth. For Lorde, emotion is fuel—it moves you to speak up, to resist, to create change. Ignoring emotion is like cutting off a part of yourself. And in a society that’s constantly trying to silence certain people, embracing your full emotional self becomes an act of resistance.

Why should we integrate all our emotions in our holistic (political, spiritual, intellectual, and theological) endeavors?

Because we’re not robots. We don’t just think—we feel. And if we’re serious about building a better world, then we have to bring our whole selves into that work. Our politics, our faith, our learning—it all gets deeper and more honest when we allow space for emotions like grief, rage, joy, and love. It’s how we stay human in the process, and how we stay connected to each other.

In which ways is the constructive use of Anger being a Tool for Self-Reflection and Growth?

Anger, when you sit with it, teaches you a lot. It shows you what matters to you, what you’ve been tolerating too long, or what you need to stand up for. For me, it’s made me ask: why does this piss me off? What system is behind this? And what can I do about it? It’s like a mirror and a push at the same time. When you don’t ignore your anger but listen to it, it becomes a kind of clarity—and that clarity can lead to real transformation.

1. Anger is often perceived as a “bad” emotion because social norms classify it as disruptive, uncontrollable, or dangerous, especially when expressed by marginalized groups. Institutions prefer emotional compliance because anger exposes injustice, challenges power, and demands accountability. As a result, anger is framed negatively not because it is inherently harmful, but because it threatens systems benefiting from silence and conformity.

2. The use of emotions is central to Audre Lorde’s feminist discourse because she views emotions—especially those dismissed or devalued—as sources of knowledge and power. Emotions reveal truths that intellectual detachment cannot. For Lorde, emotions are not weaknesses but catalysts that illuminate oppression, inspire action, deepen solidarity, and drive transformative change. She argues that suppressing emotion reinforces patriarchal control, while embracing it strengthens feminist resistance.

3. Integrating all emotions into political, spiritual, intellectual, and theological endeavors is essential because emotions inform our understanding of ourselves, others, and the world’s injustices. Full integration produces clarity, authenticity, and grounded decision-making. When we acknowledge all emotions—including discomfort, grief, anger, and joy—we cultivate a holistic form of engagement that is sustainable, honest, and aligned with human complexity. This integration prevents fragmentation and allows movements to be guided by both critical thought and emotional truth.

4. Anger becomes a tool for self-reflection and growth when it is used consciously rather than reactively. Constructive anger reveals boundaries, unmet needs, and areas requiring healing or change. It helps individuals identify what they value and what they will no longer tolerate. When directed with intention, anger fuels empowerment, sharpens moral clarity, and supports transformative action. It becomes a disciplined force that leads to personal insight, political motivation, and deeper self-understanding.