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  of the original hardcover edition.

  NOT ONE WORD HAS BEEN OMITTED.

  WOULDN’T TAKE NOTHING FOR

  MY JOURNEY NOW

  A Bantam Book / published by arrangement

  with Random House, Inc.

  PUBLISHING HISTORY

  Random House edition published 1993

  Bantam mass market edition / November 1994

  Bantam trade edition / June 1997

  A portion of this work was originally published

  in the December 1992 issue of Essence magazine.

  All rights reserved.

  Copyright © 1993 by Maya Angelou.

  Library of Congress Catalog Card Number: 93-5904.

  No part of this book may be reproduced or transmitted in any

  form or by any means, electronic or mechanical, including

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  retrieval system, without permission in writing from the publisher.

  For information address: Random House, 201 East 50th Street,

  New York, New York 10022.

  eISBN: 978-0-307-80759-5

  Bantam Books are published by Bantam Books, a division of Random House, Inc. Its trademark, consisting of the words “Bantam Books” and the portrayal of a rooster, is Registered in U.S. Patent and Trademark Office and in other countries. Marca Registrada. Bantam Books, 1540 Broadway, New York, New York 10036.

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  Wisdom was created before all things, and prudent understanding from Eternity.

  —BOOK OF ACTS OF THE APOSTLES

  CONTENTS

  Cover

  Title Page

  Copyright

  Epigraph

  In All Ways a Woman

  Passports to Understanding

  The Sweetness of Charity

  New Directions

  Style

  In the Spirit

  Is Anyone Ever Too Much?

  What’s So Funny?

  Death and the Legacy

  Getups

  Living Well. Living Good.

  When Virtue Becomes Redundant

  Power of the Word

  Further New Directions

  Complaining

  At Harvesttime

  Sensual Encouragement

  Voices of Respect

  Extending the Boundaries

  Brutality Is Definitely Not Acceptable

  Our Boys

  Jealousy

  Planned Pregnancy

  A Day Away

  Dedication

  Acknowledgments

  Other Books by This Author

  About the Author

  In All Ways a Woman

  In my young years I took pride in the fact that luck was called a lady. In fact, there were so few public acknowledgments of the female presence that I felt personally honored whenever nature and large ships were referred to as feminine. But as I matured, I began to resent being considered a sister to a changeling as fickle as luck, as aloof as an ocean, and as frivolous as nature.

  The phrase “A woman always has the right to change her mind” played so aptly into the negative image of the female that I made myself a victim to an unwavering decision. Even if I made an inane and stupid choice, I stuck by it rather than “be like a woman and change my mind.”

  Being a woman is hard work. Not without joy and even ecstasy, but still relentless, unending work. Becoming an old female may require only being born with certain genitalia, inheriting long-living genes and the fortune not to be run over by an out-of-control truck, but to become and remain a woman command the existence and employment of genius.

  The woman who survives intact and happy must be at once tender and tough. She must have convinced herself, or be in the unending process of convincing herself, that she, her values, and her choices are important. In a time and world where males hold sway and control, the pressure upon women to yield their rights-of-way is tremendous. And it is under those very circumstances that the woman’s toughness must be in evidence.

  She must resist considering herself a lesser version of her male counterpart. She is not a sculptress, poetess, authoress, Jewess, Negress, or even (now rare) in university parlance a rectoress. If she is the thing, then for her own sense of self and for the education of the ill-informed she must insist with rectitude in being the thing and in being called the thing.

  A rose by any other name may smell as sweet, but a woman called by a devaluing name will only be weakened by the misnomer.

  She will need to prize her tenderness and be able to display it at appropriate times in order to prevent toughness from gaining total authority and to avoid becoming a mirror image of those men who value power above life, and control over love.

  It is imperative that a woman keep her sense of humor intact and at the ready. She must see, even if only in secret, that she is the funniest, looniest woman in her world, which she should also see as being the most absurd world of all times.

  It has been said that laughter is therapeutic and amiability lengthens the life span.

  Women should be tough, tender, laugh as much as possible, and live long lives. The struggle for equality continues unabated, and the woman warrior who is armed with wit and courage will be among the first to celebrate victory.

  Passports to Understanding

  Human beings are more alike than unalike, and what is true anywhere is true everywhere, yet I encourage travel to as many destinations as possible for the sake of education as well as pleasure.

  It is necessary, especially for Americans, to see other lands and experience other cultures. The American, living in this vast country and able to traverse three thousand miles east to west using the same language, needs to hear languages as they collide in Europe, Africa, and Asia.

  A tourist, browsing in a Paris shop, eating in an Italian ristorante, or idling along a Hong Kong street, will encounter three or four languages as she negotiates the buying of a blouse, the paying of a check, or the choosing of a trinket. I do not mean to suggest that simply overhearing a foreign tongue adds to one’s understanding of that language. I do know, however, that being exposed to the existence of other languages increases the perception that the world is populated by people who not only speak differently from oneself but whose cultures and philosophies are other than one’s own.

  Perhaps travel cannot prevent bigotry, but by demonstrating that all peoples cry, laugh, eat, worry, and die, it can introduce the idea that if we try to understand each other, we may even become friends.

  The Sweetness of Charity

  The New Testament informs the reader that it is more blessed to give than to receive. I have found that among its other benefits, giving liberates the soul of the giver. The size and substance of the gift should be important to the recipient, but not to the donor save that the best thing one can give is that which is appreciated. The giver is as enriched as is the recipient, and more important, that intangible but very real psychic force of good in the world is increased.

  When we cast our bread upon the waters, we can presume that someone downstream whose face we will never know will benefit from our action, as we who are downstream from another will profit from that grantor’s gift.

  Since time is the one immaterial object which we cannot influence—neither speed up nor slow down, add to nor diminish—it is an imponderably valuable gift. Each of us has a few minutes a day or a few hours a week which we could donate to an old folks’ home or a children’s hospital ward. The elderly whose pillows we plump or whose water pitchers we refill may or may not thank us for our gift, but the gift is upholding the f
oundation of the universe. The children to whom we read simple stories may or may not show gratitude, but each boon we give strengthens the pillars of the world.

  While our gifts and the recipients should be considered, our bounty, once decided upon, should be without concern, overflowing one minute and forgotten the next.

  Recently I was asked to speak before a group of philanthropists and was astonished at their self-consciousness. The gathered donors give tens of millions of dollars annually to medical research, educational development, art support, and social reform. Yet to a person they seemed a little, just a little, ashamed of themselves. I pondered their behavior and realized that someone had told someone that not only was it degrading to accept charity but it was equally debasing to give it. And sad to say, someone had believed that statement. Hence, many preferred to have it known that they dispense philanthropy rather than charity.

  I like charitable people and like to think of myself as charitable, as being of a generous heart and a giving nature—of being a friend indeed to anyone in need. Why, I pondered, did the benefactors not feel as I?

  Some benefactors may desire distance from the recipients of their largess because there is a separation between themselves and the resources they distribute. As inheritors or managers of fortune rather than direct earners, perhaps they feel exiled from the gifts; then it follows that they feel exiled from the recipient.

  It is sad when people who give to the needy feel estranged from the objects of their generosity. They can take little, if any, relish from their acts of charity; therefore, are generous out of duty rather than delight.

  If we change the way we think of charity, our personal lives will be richer and the larger world will be improved. When we give cheerfully and accept gratefully, everyone is blessed. “Charity … is kind;… envieth not;… vaunteth not itself, is not puffed up.”

  New Directions

  In 1903 the late Mrs. Annie Johnson of Arkansas found herself with two toddling sons, very little money, a slight ability to read and add simple numbers. To this picture add a disastrous marriage and the burdensome fact that Mrs. Johnson was a Negro.

  When she told her husband, Mr. William Johnson, of her dissatisfaction with their marriage, he conceded that he too found it to be less than he expected, and had been secretly hoping to leave and study religion. He added that he thought God was calling him not only to preach but to do so in Enid, Oklahoma. He did not tell her that he knew a minister in Enid with whom he could study and who had a friendly, unmarried daughter. They parted amicably, Annie keeping the one-room house and William taking most of the cash to carry himself to Oklahoma.

  Annie, over six feet tall, big-boned, decided that she would not go to work as a domestic and leave her “precious babes” to anyone else’s care. There was no possibility of being hired at the town’s cotton gin or lumber mill, but maybe there was a way to make the two factories work for her. In her words, “I looked up the road I was going and back the way I come, and since I wasn’t satisfied, I decided to step off the road and cut me a new path.” She told herself that she wasn’t a fancy cook but that she could “mix groceries well enough to scare hungry away and from starving a man.”

  She made her plans meticulously and in secret. One early evening to see if she was ready, she placed stones in two five-gallon pails and carried them three miles to the cotton gin. She rested a little, and then, discarding some rocks, she walked in the darkness to the saw mill five miles farther along the dirt road. On her way back to her little house and her babies, she dumped the remaining rocks along the path.

  That same night she worked into the early hours boiling chicken and frying ham. She made dough and filled the rolled-out pastry with meat. At last she went to sleep.

  The next morning she left her house carrying the meat pies, lard, an iron brazier, and coals for a fire. Just before lunch she appeared in an empty lot behind the cotton gin. As the dinner noon bell rang, she dropped the savors into boiling fat and the aroma rose and floated over to the workers who spilled out of the gin, covered with white lint, looking like specters.

  Most workers had brought their lunches of pinto beans and biscuits or crackers, onions and cans of sardines, but they were tempted by the hot meat pies which Annie ladled out of the fat. She wrapped them in newspapers, which soaked up the grease, and offered them for sale at a nickel each. Although business was slow, those first days Annie was determined. She balanced her appearances between the two hours of activity.

  So, on Monday if she offered hot fresh pies at the cotton gin and sold the remaining cooled-down pies at the lumber mill for three cents, then on Tuesday she went first to the lumber mill presenting fresh, just-cooked pies as the lumbermen covered in sawdust emerged from the mill.

  For the next few years, on balmy spring days, blistering summer noons, and cold, wet, and wintry middays, Annie never disappointed her customers, who could count on seeing the tall, brown-skin woman bent over her brazier, carefully turning the meat pies. When she felt certain that the workers had become dependent on her, she built a stall between the two hives of industry and let the men run to her for their lunchtime provisions.

  She had indeed stepped from the road which seemed to have been chosen for her and cut herself a brand-new path. In years that stall became a store where customers could buy cheese, meal, syrup, cookies, candy, writing tablets, pickles, canned goods, fresh fruit, soft drinks, coal, oil, and leather soles for worn-out shoes.

  Each of us has the right and the responsibility to assess the roads which lie ahead, and those over which we have traveled, and if the future road looms ominous or unpromising, and the roads back uninviting, then we need to gather our resolve and, carrying only the necessary baggage, step off that road into another direction. If the new choice is also unpalatable, without embarrassment, we must be ready to change that as well.

  Style

  Content is of great importance, but we must not underrate the value of style. That is, attention must be paid to not only what is said but how it is said; to what we wear, as well as how we wear it. In fact, we should be aware of all we do and of how we do all that we do.

  Manners and a respect for style can be developed if one is eager and has an accomplished teacher. On the other hand, any observant person can acquire the same results without a teacher simply by carefully watching the steady march of the human parade.

  Never try to take the manners of another as your own, for the theft will be immediately evident and the thief will appear as ridiculous as a robin with peacock feathers hastily stuck on. Style is as unique and nontransferable and perfectly personal as a fingerprint. It is wise to take the time to develop one’s own way of being, increasing those things one does well and eliminating the elements in one’s character which can hinder and diminish the good personality.

  Any person who has charm and some confidence can move in and through societies ranging from the most privileged to the most needy. Style allows the person to appear neither inferior in one location nor superior in the other. Good manners and tolerance, which are the highest manifestation of style, can often transform disaster into good fortune. Many people utter insults or disparaging remarks without thinking, but a wise or stylish person takes the time to consider the positive as well as negative possibilities in each situation. The judicious response to a gibe can disarm the rude person, removing the power to injure.

  This is not another admonition to turn the other cheek, although I do think that that can be an effective ploy on certain occasions. Rather, this is an encouragement to meet adverse situations with the intent and style to control them. Falling into an entanglement with brutes will usually result in nothing more conclusive than a stimulated nervous system and an upset digestive tract.

  In the Spirit

  Spirit is an invisible force made visible to all life. In many African religions there is the belief that all things are inhabited by spirits which must be appeased and to which one can appeal. So, for example, when a maste
r drummer prepares to carve a new drum, he approaches the selected tree and speaks to the spirit residing there. In his prayer he describes himself, his experience, and his expertise; then he explains his intent. He assures the spirit that he will remain grateful for the gift of the tree and that he will use the drum only for honorable purposes.

  I believe that Spirit is one and is everywhere present. That it never leaves me. That in my ignorance I may withdraw from it, but I can realize its presence the instant I return to my senses.

  It is this belief in a power larger than myself and other than myself which allows me to venture into the unknown and even the unknowable. I cannot separate what I conceive as Spirit from my concept of God. Thus, I believe that God is Spirit.

  While I know myself as a creation of God, I am also obligated to realize and remember that everyone else and everything else are also God’s creation. This is particularly difficult for me when my mind falls upon the cruel person, the batterer, and the bigot. I would like to think that the mean-spirited were created by another force and under the aegis and direction of something other than my God. But since I believe that God created all things, I am not only constrained to know that the oppressor is a child of God, but also obliged to try to treat him or her as a child of God.

  My faith is tested many times every day, and more times than I’d like to confess, I’m unable to keep the banner of faith aloft. If a promise is not kept, or if a secret is betrayed, or if I experience long-lasting pain, I begin to doubt God and God’s love. I fall so miserably into the chasm of disbelief that I cry out in despair. Then the Spirit lifts me up again, and once more I am secured in faith. I don’t know how that happens, save when I cry out earnestly I am answered immediately and am returned to faithfulness. I am once again filled with Spirit and firmly planted on solid ground.