Fifteen years into reading and writing in order to learn how to live, I looked back on these marginalia on the search for meaning and realized that the people whose lives and work have most moved me and fed me, consoled me and inspirited me, were people who existed in the margins of their time and place. (That is why Brain Pickings became The Marginalian.) They were people who were already other enough by some variable (realists in a religious world, women in a man’s world, queer people in a corseted world) that they had little to lose by thinking and living outside the mainstream, by seeing what others did not want to look at and translating what they saw into the sort of radical ideas that have moved this world forward.

We are so accustomed to speaking of privilege as the unearned advantage of floating effortlessly atop the glittering surface of the mainstream, but we think little of the unlikely advantage that comes from this strange freedom of the margins. No one has articulated this more poignantly and precisely than bell hooks (September 25, 1952–December 15, 2021) in her 1984 classic Feminist Theory: From Margin to Center (public library).

Looking back on growing up Black in a small Kentucky town, beyond the railroad tracks that demarcated the limits of the mainstream, she writes:

To be in the margin is to be part of the whole but outside the main body… Living as we did — on the edge — we developed a particular way of seeing reality. We looked both from the outside in and and from the inside out. We focused our attention on the center as well as on the margin. We understood both. This mode of seeing reminded us of the existence of a whole universe, a main body made up of both margin and center. Our survival depended on an ongoing public awareness of the separation between margin and center and an ongoing private acknowledgment that we were a necessary, vital part of that whole. This sense of wholeness, impressed upon our consciousness by the structure of our daily lives, provided us an oppositional world view unknown to most of our oppressors, that sustained us, aided us in our struggle to transcend poverty and despair, strengthened our sense of self and our solidarity.

Insisting that “we need to have a revolutionary ideology that can be shared with everyone,” one in which “the experiences of people on the margin… are understood, addressed, and incorporated,” she adds:

At its most visionary, [the revolutionary ideology] will emerge from individuals who have knowledge of both margin and center.

Complement with Hannah Arendt on the power of being an outsider, then revisit hooks on love and language.