CREATIVE RESISTA NCE E SSAYS BY JAME S BALD W I N & AUDRE L ORDE
Anti-Trump protest following the election of Donald Trump as President of the United States. NYC, 2017.
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Women’s March following the inaguration of Donald Trump as President of the United States, NYC, 2017.
ESSAY ONE THE CREATIVE PROCESS BY JAMES BALD WIN
Rutgers University Undocumented Immigrant Rights Protest. NYC, 2017.
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THE CREATIVE PROCESS Perhaps the primary distinction of the artist
is that he must actively cultivate that state
which most men, necessarily, must avoid; the
state of being alone. That all men are, when
the chips are down, alone, is a banality—a banality because it is very frequently stated, but
very rarely, on the evidence, believed. Most of
us are not compelled to linger with the knowl-
edge of our aloneness, for it is a knowledge that can paralyze all action in this world. There
are, forever, swamps to be drained, cities to be created, mines to be exploited, children to be
fed. None of these things can be done alone.
But the conquest of the physical world is not
man’s only duty. He is also enjoined to conquer
the great wilderness of himself. The precise role
of the artist, then, is to illuminate that darkness, blaze roads through that vast forest, so that we
will not, in all our doing, lose sight of its purpose, which is, after all, to make the world a more human dwelling place.
The state of being alone is not meant to
bring to mind merely a rustic musing beside
some silver lake. The aloneness of which I speak is much more like the aloneness of birth
or death. It is like the fearless alone that one
sees in the eyes of someone who is suffering,
whom we cannot help. Or it is like the aloneness
of love, the force and mystery that so many
JAMES BALDWIN have extolled and so many have cursed, but
which no one has ever understood or ever really
been able to control. I put the matter this way,
2 Their reaction, when it is suggested that they
can or that they must, is panic. And we see this panic, I think, everywhere in the world today,
not out of any desire to create pity for the artist—
from the streets of New Orleans to the grisly
all, is his state the state of everyone, and in an
consciousness among the people is the only
of birth, suffering, love, and death are extreme
ing human damage.
We all know this, but we would rather not know
sponsible actors in society—the politicians, leg-
God forbid!—but to suggest how nearly, after attempt to make vivid his endeavor. The state
states—extreme, universal, and inescapable.
it. The artist is present to correct the delusions
to which we fall prey in our attempts to avoid
battleground of Algeria. And a higher level of
hope we have, now or in the future, of minimizThe artist is distinguished from all other re-
islators, educators, and scientists—by the fact
that he is his own test tube, his own laboratory,
this knowledge.
working according to very rigorous rules, how-
battled with the incorrigible disturber of the
any consideration to supersede his responsi-
It is for this reason that all societies have
peace—the artist. I doubt that future societ-
ies will get on with him any better. The entire
ever unstated these may be, and cannot allow
bility to reveal all that he can possibly discov-
er concerning the mystery of the human being.
purpose of society is to create a bulwark against
Society must accept some things as real; but
life bearable and to keep the human race alive.
deeper one, and that all our action and achieve-
tion has been evolved, whatever the tradition is,
assume that it is stable, but the artist must know,
existed from before the beginning of time and
stable under heaven. One cannot possibly build
the inner and the outer chaos, in order to make
And it is absolutely inevitable that when a tradithe people, in general, will suppose it to have
he must always know that visible reality hides a
ment rest on things unseen. A society must
and he must let us know, that there is nothing
will be most unwilling and indeed unable to
a school, teach a child, or drive a car without
how they will live without those traditions that
cannot and must not take anything for granted,
conceive of any changes in it. They do not know have given them their identity.
taking some things for granted. The artist but must drive to the heart of every answer and
expose the question the answer hides.
Black Lives Matter Protest following the death of Alton Sterling and Philando Castile, NYC, 2016.
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THE CREATIVE PROCESS I seem to be making extremely grandil-
and one’s knowledge of oneself is high indeed.
oquent claims for a breed of men and women
There are so many things one would rather not
when safely dead. But, in a way, the belat-
we cannot live any other way. But in order to
proven the reality of the point I am trying to
things that we must not become, and we are
historically despised while living and acclaimed
ed honor that all societies tender their artists make. I am really trying to make clear the nature
of the artist’s responsibility to his society. The peculiar nature of this responsibility is that he
must never cease warring with it, for its sake
and for his own. For the truth, in spite of appearances and all our hopes, is that everything is
always changing and the measure of our matu-
know! We become social creatures because
become social, there are a great many other
frightened, all of us, of these forces within us
that perpetually menace our precarious security. Yet the forces are there: we cannot will them
away. All we can do is learn to live with them.
And we cannot leant his unless we are willing
to tell the truth about ourselves, and the truth
about us is always at variance with what we
rity as nations and as men is how well prepared
wish to be. The human effort is to bring these
use them for our health.
onciliation. The human beings whom we respect
pelled to think about it—anyone, for example,
most—are those who are most deeply involved
we are to meet these changes, and further, to
Now, anyone who has ever been com-
who has ever been in love—knows that the
one face that one can never see is one’s own
face. One’s lover—or one’s brother, or one’s
two realities into a relationship resembling recthe most, after all—and sometimes fear the
in this delicate and strenuous effort, for they
have the unshakable authority that comes only
from having looked on and endured and sur-
enemy—sees the face you wear, and this face
vived the worst. That nation is healthiest which
do the things we do and feel what we feel es-
these people—whom, as I say, honor, once they
can elicit the most extraordinary reactions. We
sentially because we must—we are responsible
for our actions, but we rarely understand them.
It goes without saying, I believe, that if we understood ourselves better, we would damage
ourselves less. But the barrier between oneself
has the least necessity to distrust or ostracize
are gone, because somewhere in our hearts we know that we cannot live without them.
The dangers of being an American artist
are not greater than those of being an artist
anywhere else in the world, but they are very
JAMES BALDWIN particular. These dangers are produced by our
4 create, finally, what we must have had in mind
history. They rest on the fact that in order to
when we first began speaking of the New World.
of which I speak—the aloneness in which one
when we came and an unflinching assessment
terably beautiful—could not be permitted. And
journey is most clearly revealed in the per-
conquer this continent, the particular aloneness
discovers that life is tragic, and therefore unutthat this prohibition is typical of all emergent
But the price of this is a long look backward
of the record. For an artist, the record of that
sonalities of the people the journey produced.
nations will be proved, I have no doubt, in many
Societies never know it, but the war of an artist
now is conquered, but our habits and our fears
his best, what lovers do, which is to reveal the
ways during the next fifty years. This continent remain. And, in the same way that to become a
social human being one modifies and suppress-
es and, ultimately, without great courage, lies to
with his society is a lover’s war, and he does, at beloved to himself and, with that revelation, to make freedom real.
oneself about all one’s interior, uncharted chaos, so have we, as a nation, modified or suppressed
and lied about all the darker forces in our history.
We know, in the case of the person, that whoever cannot tell himself the truth about his past is trapped in it, is immobilized in the prison of his undiscovered self. This is also true of nations.
We know how a person, in such a paralysis,
is unable to assess either his weaknesses or his
strengths, and how frequently indeed he mis-
takes the one for the other. And this, I think, we
do. We are the strongest nation in the Western
world, but this is not for the reasons that we
think. It is because we have an opportunity that no other nation has in moving beyond the Old
World concepts of race and class and caste, to
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ESSAY T W O WOMEN RE DEFINING DIFFERE NCE BY AUDRE L O RDE
Anti-Trump protest following the election of Donald Trump as President of the United States , NYC, 2017.
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WOMEN REDEFINING DIFFERENCE Much of Western European history condi-
tions us to see human differences in simplistic
opposition to each other: dominant/subordinate,
from our oppression call upon us to share our knowledge with them. In other words, it is the responsibility of the oppressed to teach the
good/bad, up/down, superior/inferior. In a soci-
oppressors their mistakes. I am responsible for
rather than in terms of human need, there must
culture in school. Black and Third World people
ety where the good is defined in terms of profit always be some group of people who, through systematized oppression, can be made to feel
educating teachers who dismiss my children’s
are expected to educate white people as to our
humanity. Women are expected to educate men.
surplus, to occupy the place of the dehuman-
Lesbians and gay men are expected to educate
made up of Black and Third World people, work-
tain their position and evade responsibility for
ized inferior. Within this society, that group is ing-class people, older people, and women.
the heterosexual world. The oppressors maintheir own actions. There is a constant drain of
As a forty-nine-year-old Black lesbian fem-
energy which might be better used in redefining
and a member of an interracial couple, I usu-
altering the present and constructing the future.
inist socialist mother of two, including one boy,
ally find myself a part of some group defined
as other, deviant, inferior, or just plain wrong.
Traditionally, in american society, it is the members of oppressed, objectified groups who are
ourselves and devising realistic scenarios for Institutionalized rejection of difference is an
absolute necessity in a profit economy which
needs outsiders as surplus people. As mem-
bers of such an economy, we have all been pro-
expected to stretch out and bridge the gap
grammed to respond to the human differences
consciousness of our oppressor. For in order
that difference in one of three ways: ignore it,
be-tween the actualities of our lives and the
between us with fear and loathing and to handle
to survive, those of us for whom oppression
and if that is not possible, copy it if we think it
to be watchers, to become familiar with the
ordinate. But we have no patterns for relating
is as american as apple pie have always had language and manners of the oppressor, even
sometimes adopting them for some illusion of
protection. Whenever the need for some pre-
tense of communication arises, those who profit
is dominant, or destroy it if we think it is sub-
across our human differences as equals. As a
result, those differences have been misnamed
and misused in the service of separation and confusion.
AUDRE LORDE Certainly there are very real differences
6 speak not of human difference, but of human
between us of race, age, and sex. But it is not
deviance.
ing us. It is rather our refusal to recognize those
there is what I call a mythical norm, which each
those differences between us that are separat-
Somewhere, on the edge of consciousness,
differences, and to examine the distortions
one of us within our hearts knows “that is not
effects upon human behavior and expectation.
white, thin, male, young, heterosexual, Christian,
which result from our misnaming them and their
Racism, the belief in the inherent superiority
me.” In america, this norm is usually defined as
and financially secure. It is with this mythical
norm that the trappings of power reside within
of one race over all others and thereby the right
this society. Those of us who stand outside that
superiority of one sex over the other and thereby
different, and we assume that to be the primary
Elitism. Classism.
tions around difference, some of which we our-
to dominance. Sexism, the belief in the inherent the right to dominance. Ageism. Heterosexism.
It is a lifetime pursuit for each one of us to
power often identify one way in which we are
cause of all oppression, forgetting other distorselves may be practicing. By and large within
the women’s movement today, white women
extract these distortions from our living at the
focus upon their oppression as women and
those differences upon which they are imposed.
class, and age. There is a pretense to a homo-
those distortions were endemic within our living.
terhood that does not in fact exist.
same time as we recognize, reclaim, and define
For we have all been raised in a society where
Too often, we pour the energy needed for recognizing and exploring difference into pretending
those differences are insurmountable barriers,
or that they do not exist at all. This results in a voluntary isolation, or false and treacherous
ignore differences of race, sexual preference,
geneity of experience covered by the word sisUnacknowledged class differences rob
women of each others’ energy and creative insight. Recently a women’s magazine collective
made the decision for one issue to print only
prose, saying poetry was a less “rigorous” or
connections. Either way, we do not develop
“serious” art form. Yet even the form our cre-
board for creative change within our lives. We
forms, poetry is the most economical. It is the
tools for using human difference as a spring-
ativity takes is often a class issue. Of all the art
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WOMEN REDEFINING DIFFERENCE one which is the most secret, which requires the
least physical labor, the least material, and the
one which can be done between shifts, in the
as contemptible or suspect or excess, they will never be able to join hands and examine the living memories of the community, nor ask the
hospital pantry, on the subway, and on scraps of
all important question, “Why?” This gives rise
novel on tight finances, I came to appreciate the
invent the wheel every time we have to go to the
surplus paper. Over the last few years, writing a enormous differences in the material demands
between poetry and prose. As we reclaim our lit-
erature, poetry has been the major voice of poor,
working class, and Colored women. A room of
one’s own may be a necessity for writing prose, but so are reams of paper, a typewriter, and
plenty of time. The actual requirements to pro-
to a historical amnesia that keeps us working to store for bread.
We find ourselves having to repeat and
relearn the same old lessons over and over
that our mothers did because we do not pass
on what we have learned, or because we are
unable to listen. For instance, how many times
has this all been said before? For another, who
duce the visual arts also help determine, along
would have believed that once again our daugh-
inflated prices for material, who are our sculp-
and purgatoried by girdles and high heels and
speak of a broadly based women’s culture, we
between women and the implications of those
class lines, whose art is whose. In this day of tors, our painters, our photographers? When we
need to be aware of the effect of class and economic differences on the supplies available for
producing art.
As we move toward creating a society
within which we can each flourish, ageism is
ters are allowing their bodies to be hampered hobble skirts? Ignoring the differences of race
differences presents the most serious threat to the mobilization of women’s joint power.
As white women ignore their built-in privi-
lege of whiteness and define woman in terms
of their own experience alone, then women of
another distortion of relationship which inter-
Color become “other,” the outsider whose ex-
are encouraged to repeat its mistakes. The
hend. An example of this is the signal absence
feres without vision. By ignoring the past, we
perience and tradition is too “alien” to compre-
“generation gap” is an important social tool for
of the experience of women of Color as a re-
bers of a community view the older members
ature of women of Color is seldom included in
any repressive society. If the younger mem-
source for women’s studies courses. The liter-
AUDRE LORDE women’s literature courses and almost never in
other literature courses, nor in women’s studies as a whole. All too often, the excuse given is that the literatures of women of Color can
only be taught by Colored women, or that they are too difficult to understand, or that classes
cannot “get into” them because they come out of experiences that are “too different.” I have
heard this argument presented by white women
8 The literatures of all women of Color rec-
reate the textures of our lives, and many white
women are heavily invested in ignoring the real differences. For as long as any difference
between us means one of us must be inferior,
then the recognition of any difference must be
fraught with guilt. To allow women of Color to
step out of stereotypes is too guilt provoking, for
it threatens the complacency of those women
of otherwise quite clear intelligence, women
who view oppression only in terms of sex.
and reviewing work that comes out of the vastly
impossible to see the different problems and
Dostoyefsky, and Aristophanes. Surely there
Thus, in a patriarchal power system where
who seem to have no trouble at all teaching
different experiences of Shakespeare, Moliere,
Refusing to recognize difference makes it
pitfalls facing us as women.
must be some other explanation.
whiteskin privilege is a major prop, the entrap-
lieve one of the reasons white women have
white women are not the same. For example,
This is a very complex question, but I be-
such difficulty reading Black women’s work is
because of their reluctance to see Black women
as women and different from themselves. To
examine Black women’s literature effectively
requires that we be seen as whole people in our
actual complexities—as individuals, as women,
ments used to neutralize Black women and
it is easy for Black women to be used by the
power structure against Black men, not be-
cause they are men, but because they are Black.
Therefore, for Black women, it is necessary at
all times to separate the needs of the oppressor from our own legitimate conflicts within
as human—rather than as one of those prob-
our communities. This same problem does not
society in place of genuine images of Black
have shared racist oppression and still share it,
lematic but familiar stereotypes provided in this
exist for white women. Black women and men
women. And I believe this holds true for the
although in different ways. Out of that shared
Black.
and joint vulnerabilities to each other that are
literatures of other women of Color who are not
oppression we have developed joint defenses
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WOMEN REDEFINING DIFFERENCE not duplicated in the white community, with the
exception of the relationship between Jewish
women and Jewish men.
and with hatred, that there is no rest. We do not
deal with it only on the picket lines, or in dark midnight alleys, or in the places where we dare
On the other hand, white women face the
to verbalize our resistance. For us, increasing-
sor under the pretense of sharing power. This
our living—in the supermarket, in the classroom,
women of Color. The tokenism that is some-
from the plumber, the baker, the saleswoman,
power; our racial “otherness� is a visible reality
does not serve us.
there is a wider range of pretended choices and
we do not. You fear your children will grow up
and its tools.
fear our children will be dragged from a car and
ing economy, and increased conservatism, it is
backs upon the reasons they are dying.
pitfall of being seduced into joining the opprespossibility does not exist in the same way for
times extended to us is not an invitation to join that makes that quite clear. For white women
rewards for identifying with patriarchal power Today, with the defeat of ERA, the tighten-
easier once again for white women to believe
the dangerous fantasy that if you are good
enough, pretty enough, sweet enough, quiet enough, teach the children to behave, hate the
right people, and marry the right men, then you
ly, violence weaves through the daily tissues of
in the elevator, in the clinic and the schoolyard,
the bus driver, the bank teller, the waitress who Some problems we share as women, some
to join the patriarchy and testify against you, we
shot down in the street, and you will turn your The threat of difference has been no less
blinding to people of Color. Those of us who
are Black must see that the reality of our lives
and our struggle does not make us immune to
the errors of ignoring and misnaming difference.
will be allowed to co-exist with patriarchy in rel-
Within Black communities where racism is a
or the neighborhood rapist happens along. And
dangerous and suspect. The need for unity is
it is difficult to remember that the war against
a Black feminist vision mistaken for betrayal of
ative peace, at least until a man needs your job true, unless one lives and loves in the trenches
dehumanization is ceaseless.
But Black women and our children know
the fabric of our lives is stitched with violence
living reality, differences among us often seem
often misnamed as a need for homogeneity, and
our common interests as a people. Because of
the continuous battle against racial erasure that
Black women and Black men share, some Black
AUDRE LORDE
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women still refuse to recognize that we are also
Meanwhile, woman-hating as a recourse of
against Black women is practiced not only by
communities, and our very lives. Rape is on the
oppressed as women, and that sexual hostility the white racist society, but implemented within
our Black communities as well. It is a disease
the powerless is sapping strength from Black increase, reported and unreported, and rape is
not aggressive sexuality, it is sexualized aggres-
striking the heart of Black nationhood, and
sion. As Kalamu ya Salaam, a Black male writer
by racism and the pressures of powerlessness,
rape will exist. Only women revolting and men
silence will not make it disappear. Exacerbated violence against Black women and children
points out, “As long as male domination exists, made conscious of their responsibility to fight
often becomes a standard within our communi-
sexism can collectively stop rape.”
But these woman-hating acts are rarely dis-
women are also being misnamed and used
As a group, women of Color are the lowest
lesbian feminist comfortable with the many
ties, one by which manliness can be measured.
cussed as crimes against Black women.
paid wage earners in america. We are the
Differences between ourselves as Black
to separate us from one another. As a Black
different ingredients of my identity, and a
primary targets of abortion and sterilization
woman committed to racial and sexual freedom
Africa, small girls are still being sewed shut
encouraged to pluck out some one aspect of
abuse, here and abroad. In certain parts of
between their legs to keep them docile and for
from oppression, I find I am constantly being
myself and present this as the meaningful whole,
men’s pleasure. This is known as female cir-
eclipsing or denying the other parts of self. But
late Jomo Kenyatta insisted, it is a crime against
My fullest concentration of energy is available
Black women’s literature is full of the pain
I am, openly, allowing power from particular
chy, but also by Black men. Yet the necessity
through all my different selves, without the
Black women, particularly vulnerable to the
Only then can I bring myself and my energies as
cumcision, and it is not a cultural affair as the Black women.
of frequent assault, not only by a racist patriarfor and history of shared battle have made us, false accusation that anti-sexist is anti-Black.
this is a destructive and fragmenting way to live. to me only when I integrate all the parts of who
sources of my living to flow back and forth freely
restrictions of externally imposed definition.
No Ban No Wall protest following Trump’s discriminatory executive orders to ban Muslim entry in to the US and to build a wall on the Mexican/US border. New Brunswick, 2017.
a whole to the service of those struggles which I
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WOMEN REDEFINING DIFFERENCE embrace as part of my living.
A fear of lesbians, or of being accused of
being a lesbian, has led many Black women into
where the punishment for any female self-assertion is still to be accused of being a lesbian and
therefore unworthy of the attention or support
testifying against themselves. It has led some of
of the scarce Black male. But part of this need
spair and isolation. In the white women’s com-
from a very real fear that openly women-identi-
us into destructive alliances, and others into de-
to misname and ignore Black lesbians comes
munities, heterosexism is sometimes a result
fied Black women who are no longer dependent
jection of that interdependence between wom-
order our whole concept of social relationships.
be, rather than to be used in the service of men.
anism was a white woman’s problem now insist
of identifying with the white patriarchy, a reen-identified women which allows the self to Sometimes it reflects a die-hard belief in the
protective coloration of heterosexual relation-
upon men for their self-definition may well reBlack women who once insisted that lesbi-
that Black lesbians are a threat to Black nationhood, are consorting with the enemy, are basi-
ships, sometimes a self-hate which all women
cally un-Black. These accusations, coming from
Although elements of these attitudes exist
real understanding, have served to keep many
have to fight against, taught us from birth.
the very women to whom we look for deep and
for all women, there are particular resonances
Black lesbians in hiding, caught between the
women. Despite the fact that woman-bonding
their sisters. Often, their work has been ignored,
and African-American communities, and de-
Angelina Grimke, Alice Dunbar-Nelson, Lorraine
many strong and creative women-identified
always been some part of the power of Black
of heterosexism and homophobia among Black has a long and honorable history in the African
spite the knowledge and accomplishments of
Black women in the political, social and cultural fields, heterosexual Black women often tend
to ignore or discount the existence and work of
racism of white women and the homophobia of
trivialized, or misnamed, as with the work of
Hansberry. Yet women-bonded women have
communities, from our unmarried aunts to the amazons of Dahomey.
And it is certainly not Black lesbians who
Black lesbians. Part of this attitude has come
are assaulting women and raping children and
attack within the close confines of Black society,
Across this country, as in Boston during
from an understandable terror of Black male
grandmothers on the streets of our communities.
AUDRE LORDE
12
the spring of 1979 following the unsolved mur-
ders of twelve Black women, Black lesbians are spearheading movements against violence against Black women.
What are the particular details within each
of our lives that can be scrutinized and altered
to help bring about change? How do we re-
define difference for all women? It is not our
differences which separate women, but our reluctance to recognize those differences and to
deal effectively with the distortions which have
resulted from the ignoring and misnaming of
those differences.
As a tool of social control, women have
been encouraged to recognize only one area
of human difference as legitimate, those differences which exist between women and men.
And we have learned to deal across those
differences with the urgency of all oppressed subordinates. All of us have had to learn to live
or work or coexist with men, from our fathers on. We have recognized and negotiated these
differences, even when this recognition only continued the old dominant/subordinate mode
of human relationship; where the oppressed
must recognize the masters’ difference in order
to survive.
But our future survival is predicated upon
our ability to relate within equality. As women,
No Ban No Wall protest following Trump’s discriminatory executive orders to ban Muslim entry in to the US and to build a wall on the Mexican border of the United States. New Brunswick, 2017.
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AUDRE LORDE we must root out internalized patterns of op-
14 but that piece of the oppressor which is plant-
pression within ourselves if we are to move
ed deep within each of us, and which knows
change. Now we must recognize differences
relationships.
beyond the most superficial aspects of social
among women who are our equals, neither in-
ferior nor superior, and devise ways to use each
others’ difference to enrich our visions and our joint struggles. The future of our earth may
depend upon the ability of all women to iden-
only the oppressors’ tactics, the oppressors’ Change means growth, and growth can
be painful. But we sharpen self-definition by
exposing the self in work and struggle together with those whom we define as different from
ourselves, although sharing the same goals. For
tify and develop new definitions of power and
Black and white, old and young, lesbian and
old definitions have not served us, nor the earth
paths to our survival.
new patterns of relating across difference. The
that supports us. The old patterns, no matter
heterosexual women alike, this can mean new
how cleverly rearranged to imitate progress,
still condemn us to cosmetically altered rep-
etitions of the same old exchanges, the same
old guilt, hatred, recrimination, lamentation, and suspicion.
For we have, built into all of us, old blue-
prints of expectation and response, old struc-
tures of oppression, and these must be altered
at the same time as we alter the living conditions which are a result of those structures. For
the master’s tools will never dismantle the master’s house.
As Paulo Freire shows so well in The
Pedagogy of the Oppressed, the true focus of
revolutionary change is never merely the op-
pressive situations which we seek to escape,
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Anti-Trump protest following the election of Donald Trump as President. NYC, 2017.
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We have chosen each other and the edge of each others battles the war is the same if we lose someday women’s blood will congeal upon a dead planet if we win there is no telling we seek beyond history for a new and more possible meeting. A
Black Lives Matter Protest following the death of Alton Sterling and Philando Castile, NYC, 2016.
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DESIGNED BY ANNA REID
MASON GROSS SCHOOL OF THE ARTS
PUBLISHED MARCH 2017 TYPEFACES USED:
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