Combination of some autobiographical essays with some previously published articles, offering a lens into Giovanni's early development as poet and thinker. That includes a level of homophobia, antisemitism, and Orientalism, things which shifted for her over time and which weren't the point of her writings here; they are simply unexamined tools consistent with the popularly accepted bigotries of the time. A central purpose of her writings here is to define her contemporary sense of race essentialism; again, that should be taken in context of her work overall as well as in context of the political writings of the times, but as her work forms part of that context it deserves greater attention. Race essentialism is bad, and in holding to it Giovanni heads down some bad paths, but seeds of insight come out along the way. I was particularly struck by her descriptions of building resources for Black people based on self-determined need, such as starting Love Black, a magazine less than 20 pages long, where all articles were less than a page: "Therefore, a brother could read the whole damned mag and really do two things: learn something positive about himself, and complete something he started." (p 47) Similarly, she criticizes activists whose approach squeezes others out, such as due to levels of militarism which scare out otherwise ready participants.
In one section she looks at how radical and activist thought is constructed; she identifies the role of the civil rights movement in forming a resource for developing particular thoughts on an individual level, and points out that the goal of liberation is not about producing a particular type of thought, but rather about producing the conditions in which a liberated people can think. In this sense, she's particularly speaking to a challenging emotional space for activists. "Everybody can't come up through the civil rights movement because it just doesn't exist anymore. When Black boys and girls from Mississippi to Massachusetts write J.B. [from context, presumably James Brown] letters complaining about This Is My Country Too (or was that a John A. Williams book?) then we ought to rejoice that Brown changes his position. The people we purport to speak for have spoken for themselves. We should be glad." (p 110)
Giovanni is particularly known for owning her sexuality: in here she talks about sex openly, centering it in discussion of masturbation and her own experiences of arousal rather than in desire for others. The one mention of her having sex with someone else, in fact, is only brought up in context of describing a series of efforts to provoke the heads of a school she attended. In fact, in the chapter "Don't Have a Baby till You Read This", in which she discusses the birth of her child Tommy, there is no mention of any act or person involved; Tommy is presented as the child of herself and a child with a whole family, her family. That isn't to say that her sense of sex is completely enlightened. One of the chapters focused on defining her race essentialism, "The Weather as a Cultural Determiner", makes some pretty yikes statements here in order to invert racist claims that Black people have "no ability to delay gratification", saying that "This is in my opinion not only true but good. We came from a climate that immediately gratified us, that put all the necessities of life at our fingertips...An African who had a jones about some chick could start out walking, find her, run off to the bush and be gratified. A white man had to control his sexual urge because the nearest nonrelative might have been and most likely was miles away...That's maybe one reason incest is more prevalent among white people than Black. That's also one reason Black people marry more than one woman. If you were cooped up in a cabin/castle with two or three women and you had a poor hunting season you were in trouble. Somebody would starve." (p 92) Rather than counter a racist claim by arguing that it is untrue, Giovanni leans into it, centering construction of a sense of African superiority, built around essentialized sexual practices and capacities of men based on race and supposed corresponding historical environment. It's not a good argument, and it suggests perhaps a gap in her exploration of how she was owning her sexuality at the time. But it's an interesting argument for refusing to play "that's not true!", a tactic that tends to fall into respectability politics -- and this is the core of what's interesting in Giovanni's writings. She's self-deprecating, highly aware of her own fallibility and of human fallibility, and pushes for the opposite of respectability politics: she pushes for Black people to be able to be complex humans, with shit to do and with inherent human value.