Creole Quotes

We've searched our database for all the quotes and captions related to Creole. Here they are! All 100 of them:

One avoids Creolisms. Some families completely forbid Creole and mothers ridicule their children for speaking it.
Frantz Fanon (Black Skin, White Masks)
Belize: Hell or heaven? [Roy indicates "Heaven" through a glance] Belize: Like San Francisco. Roy Cohn: A city. Good. I was worried... it'd be a garden. I hate that shit. Belize: Mmmm. Big city. Overgrown with weeds, but flowering weeds. On every corner a wrecking crew and something new and crooked going up catty corner to that. Windows missing in every edifice like broken teeth, fierce gusts of gritty wind, and a gray high sky full of ravens. Roy Cohn: Isaiah. Belize: Prophet birds, Roy. Piles of trash, but lapidary like rubies and obsidian, and diamond-colored cowspit streamers in the wind. And voting booths. Roy Cohn: And a dragon atop a golden horde. Belize: And everyone in Balencia gowns with red corsages, and big dance palaces full of music and lights and racial impurity and gender confusion. And all the deities are creole, mulatto, brown as the mouths of rivers. Race, taste and history finally overcome. And you ain't there. Roy Cohn: And Heaven? Belize: That was Heaven, Roy.
Tony Kushner (Angels in America)
Tell me whom you love and I'll tell you who you are.
Louisiana Creole Proverb
Age is a peculiar kind of thief. It slips up on you and steps inside your skin and is so quiet and methodical in its work that you never realize it has stolen your youth until you look into the mirror one morning and see a man you don't recognize.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
I'm over the hill for come-on lines. On a quiet day, I can hear my liver rotting. For exercise, I fall down.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Don't give me no 'but you're beautiful on the inside' bullshit." "No, you are beautiful on the outside," I say. "Don't give me that bullshit either. I'm beautiful when I say I'm beautiful. Let me own that shit," she says. Her eyes have not left the computer screen this whole time, but I know she's paying attention to everything I say. "Okay, then you are ugly." "Thanks for being honest." "Seriously. That's what we say in Haiti. 'Nou led, men nou la.' We are ugly, but we are here." "We are ugly, but we are here," she says, almost whispering. "I hear that.
Ibi Zoboi (American Street)
Their eyes had seen so much that they no longer distinguished between dream and reality. And they had so few illusions they were through asking questions of anyone, even of themselves.
Patrick Chamoiseau (Creole Folktales)
I also believe my home state is cursed by ignorance and poverty and racism, much of it deliberately inculcated to control a vulnerable electorate. And I believe many of the politicians in Louisiana are among the most stomach-churning examples of white trash and venality I have ever known. To me, the fact that large numbers of people find them humorously picaresque is mind numbing, on a level with telling fond tales of one's rapist.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Creole and Haiti stick to my insides like glue—it’s like my bones and muscles. But America is my skin, my eyes, and my breath. According to my papers, I’m not even supposed to be here. I’m not a citizen. I’m a “resident alien.” The borders don’t care if we’re all human and my heart pumps blood the same as everyone else’s.
Ibi Zoboi (American Street)
Menyara's Creole accent was as thick as his mother's jar of refrigerated roux, and Nick loved the sound of it. He wasn't quite as pleased with his own. No matter how hard he tried to hide his accent, it always came out in certain words like "praline", "etouffee", "pecan", and any time he lost his temper. You could easily tell how mad he was by how Cajun he sounded. And if he started spewing all Cajun words, duck.
Sherrilyn Kenyon
You see, a witch has to have a familiar, some little animal like a cat or a toad. He helps her somehow. When the witch dies the familiar is suppose to die too, but sometimes it doesn't. Sometimes, if it's absorbed enough magic, it lives on. Maybe this toad found its way south from Salem, from the days when Cotton Mather was hanging witches. Or maybe Lafitte had a Creole girl who called on the Black Man in the pirate-haven of Barataria. The Gulf is full of ghosts and memories, and one of those ghosts might very well be that of a woman with warlock blood who'd come from Europe a long time ago, and died on the new continent. And possibly her familiar didn't know the way home. There's not much room for magic in America now, but once there was room. ("Before I Wake...")
Henry Kuttner (Masters of Horror)
The role of these New Orleans Creoles in the development of jazz remains one of the least understood and most commonly mis-represented issues in the history of this music.
Ted Gioia (The History of Jazz)
Society is the same weather English, French, or Creole. One uses it as guidelines; never should it become a cage. - Celeste Talbot
Emma Merritt (Masque of Jade)
So I sat at the kitchen table chopping the “holy trinity” of Creole cuisine—bell peppers, celery, and onions—
Rysa Walker (Timebound (The Chronos Files, #1))
Some people are like that: they are made of goodness, their every look spreads tenderness, and from their hands caresses fall all the year round.
Patrick Chamoiseau (Creole Folktales)
The Gulf Stream waters of Woody Guthrie's famous song were strung with columns of oil that were several miles long.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
How she wished she were back at home with her family, strumming her banjo on the porch while Grampa Cornpone played the fiddle. Oh, the steamy bayou nights of her youth! Ma would cook up a huge pan of Creole innards, whilst Pa sat in the corner smoking his pipe of tabaccy with the hound dogs snoozing at his feet.
Howard Mittelmark (How Not to Write a Novel: 200 Classic Mistakes and How to Avoid Them—A Misstep-by-Misstep Guide)
Once I find my way to Grandma's restaurant, after what feels like a zillion wrong turns and dead ends, I walk in and smell all the bomb soul food- her famous fried chicken with all the creole seasonings, thyme, rosemary, and tarragon. I even get a whiff of her famous sweet potato pie, and I'm practically drooling.
Jay Coles (Hungry Hearts: 13 Tales of Food & Love)
We creoles are so different, one from the other, that it's hard for us to mix properly amongst ourselves, let alone among Carib people who have a lot more things in common. Maybe its because Carib people remind us of what we lost trying to get up in the world. See, in the old days, according to Granny Straker, the more you left behind the old ways, the more acceptable you were to the powerful people in the government and the churches who had the power to change a black person's life.
Zee Edgell (Beka Lamb)
We believe that, despite a possibly cruel temperament and an impetuous nature that she followed throughout her life, Madame Delphine Macarty Lopez Blanque Lalaurie was not a serial killer, a sexual sadist or a perpetrator of bizarre medical experiments. She was a willful, spoiled, beautiful Creole socialite whose temper led her down the path of infamy.
Victoria Cosner Love (Mad Madame LaLaurie: New Orleans' Most Famous Murderess Revealed (True Crime))
The air smelled like Bayou Teche when it's spring and the fish are spawning among the water hyacinths and the frogs are throbbing in the cattails and the flooded cypress.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Creole Sauce ... This sauce is fine on cooked shrimps, fish, or meat, disguises leftovers, and will even make boiled tripe taste less like bath towels.
Margaret Yardley Potter
Pushed times make a monkey chew pepper.~ Creole proverb. (challenging times inspire unique actions)
Myra Jolivet
Dominicans are, in fact, Haitians by default Since the natives named the whole Island Ayiti Ignoring this fact makes you a dolt We are all Creole, just different mentality
Ricardo Derose
Just for fun, they tried to speak French to each other. Hazel had some Creole blood on her mother’s side. Frank had taken French in school. Neither of them was very fluent, and Louisiana French was so different from Canadian French it was almost impossible to converse. When Frank asked Hazel how her beef was feeling today, and she replied that his shoe was green, they decided to give up.
Rick Riordan (The Son of Neptune (The Heroes of Olympus, #2))
Ha! ha! suppose one of us were to carry off the Creole marchioness from that Georges Marest!” “Fine occupation that, for a clerk in our office!” cried Godeschal. “Will you never control your vanity, popinjay?
Honoré de Balzac (Works of Honore de Balzac)
She is Creole girl, and she have the sun in her. Tell the truth now. She don't come to your house in this place England they tell me about, she don't come to your beautiful house to beg you to marry with her. No, it's you come all the long way to her house - it's you beg her to marry. And she love you and she give you all she have. Now you say you don't love her and you break her up. What you do with her money, eh?
Jean Rhys
Like a true Parisian creole, Madame Marneffe detested having to exert herself. She had the cool indifference of cats, who run and pounce only when obliged to by necessity. She required life to be all pleasure, and pleasure to be all calm plain sailing.
Honoré de Balzac (Cousin Bette)
Except Ma doesn't measure her life in years but in languages: Tayal and Yilan Creole in the indigo fields were she was born blue-assed and fish-eyed, Japanese during the war, Mandarin in her Nationalist-eaten city. Each language was worn outside her body, clasped around her throat like a collar.
K-Ming Chang (Bestiary)
As a revolutionary people, we Americans won a probable victory over the best and biggest army in the world because we learned to fight from the Indians. You can do a lot of damage with a Kentucky rifle from behind a tree. You don't put on a peaked hat and a red coat and white leggings and crossed white bandoleers with a big silver buckle in the center of the X and march uphill into a line of Howitzers loaded with chain and chopped horseshoes.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
On sentry duty with Hazel, he would try to take his mind off it. He loved spending time with her. He asked her about growing up in New Orleans, but she got edgy at his questions, so they made small talk instead. Just for fun, they tried to speak French to each other. Hazel had some Creole blood on her mother’s side. Frank had taken French in school. Neither of them was very fluent, and Louisiana French was so different from Canadian French it was almost impossible to converse. When Frank asked Hazel how her beef was feeling today, and she replied that his shoe was green, they decided to give up. Then Percy Jackson had arrived. Sure, Frank had seen kids fight monsters before. He’d fought plenty of them himself on his journey from Vancouver. But he’d never seen gorgons. He’d never seen a goddess in person. And the way Percy had controlled the Little Tiber—wow. Frank wished he had powers like that.
Rick Riordan (The Son of Neptune (The Heroes of Olympus, #2))
I have always cultivated a feeling of humane indulgence for foreigners. They do not possess our blessings and advantages, and they are, for the most part, brought up in the blind errors of Popery. It has also always been my precept and practice, as it was my dear husband's precept and practice before me (see Sermon XXIX. in the Collection by the late Rev. Samuel Michelson, M.A.), to do as I would be done by. On both these accounts I will not say that Mrs. Rubelle struck me as being a small, wiry, sly person, of fifty or thereabouts, with a dark brown or Creole complexion and watchful light grey eyes. Nor
Wilkie Collins (The Woman in White)
You have to know a lot of songs to cook the way our ancestors cooked. The songs are like clocks with spells. Some enslaved cooks timed the cooking by the stanzas of the hymns and spirituals, or little folk songs that began across the Atlantic and melted into plantation Creole, melting Africa with Europe until beginnings and endings were muddied.
Michael W. Twitty (The Cooking Gene: A Journey Through African American Culinary History in the Old South)
Well dressed to-day; only a langouti tomorrow. --Mauritius proverb
Lafcadio Hearn (Gombo Zhebes: Little Dictionary of Creole Proverbs (English and French Edition))
Let those who want to hatch hatch their own eggs. ----Martinique proverb
Lafcadio Hearn (Gombo Zhebes: Little Dictionary of Creole Proverbs (English and French Edition))
Spoon goes to bowl's house; bowl never goes to spoon's house. --Haitian proverb
Lafcadio Hearn (Gombo Zhebes: Little Dictionary of Creole Proverbs (English and French Edition))
You just got sprung." "Nig Rosewater out there?" Clete asked. "Nig Rosewater hasn't been up at this hour since World War II.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
far noh mattah wat dey say, come wat may, we are here to stay inna Inglan, inna disya time yah...
Linton Kwesi Johnson (Inglan is a Bitch)
No one likes to be afraid. Fear is the enemy of love & faith & it robs us of our sleep & our sunrise & makes us treacherous & venal& fills our glands with toxins & effaces our identity & gives flight to any vestige of self respect. If you have ever been afraid, truly afraid, in a way that makes your hair soggy with sweat & turns your skin gray & fouls your blood & spiritually eviscerates you to the point you cannot pray, lest your prayers be a concession to your conviction that you're about to die, you know what I am talking about. If you do not have the option of either fleeing or attacking your adversary, your level of fear will grow to the point where you feel like your skin is being stripped from your bones.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
It is not by chance that there exists in Haiti the myth of the zombi, that is, of the living-dead, the man whose mind and soul have been stolen and who has been left only the ability to work… The history of colonization is the process of man’s general zombification. It is also the quest for a revitalizing salt capable of restring to man the use of his imagination and his culture
Margarite Fernandez Olmos (Creole Religions of the Caribbean: An Introduction from Vodou and Santeria to Obeah and Espiritismo (Religion, Race, and Ethnicity, 3))
Hope for a future … free from oppression and injustice, when a new humanity includes all peoples, languages, tribes, and nations—now exists in the realm of mystery. Only the mystics see and experience it in its fullness.
Curtiss Paul DeYoung (Becoming Like Creoles: Living and Leading at the Intersections of Injustice, Culture, and Religion)
I was owned by Johnson Bell and born in New Orleans, in Loisiana. Cordin to the bill of sale, I'm eighty-six years old, and my master was a Frenchman and was real mean to me. He ran saloon and kept bad women. I don't know nothing 'bout my folks, if I had any, 'crept my mama. They done tell me she was a bad woman and a French Creole. I worked 'round master's saloon, kep everything cleaned up after they'd have all night drinkin' parties, men and women.
Born In Slavery: Slave Narratives from The Federal Writers Project
Varina was breathing hard through her nose, her face pinched, not unlike a child’s. “You don’t know how mad you can make people,” she said. “I had tender feelings for you once, whether you knew it or not. But you’re a shit, Dave Robicheaux.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
My corps of attorneys will contact you in the morning wherever it is that you carry on your questionable activities. I shall warn them beforehand that they may expect to see and hear anything. They are all brilliant attorneys, pillars of the community, aristocratic Creole scholars whose knowledge of the more surreptitious forms of living is quite limited. They may even refuse to see you. A considerably lesser representative may be sent to call upon you, some junior partner whom they've taken in out of pity.
John Kennedy Toole
From eight-thirty in the morning until eleven he dealt with a case of petty larceny; there were six witnesses to examine, and he didn’t believe a word that any of them said. In European cases there are words one believes and words one distrusts: it is possible to draw a speculative line between the truth and the lies; at least the cui bono principle to some extent operates, and it is usually safe to assume, if the accusation is theft and there is no question of insurance, that something has at least been stolen. But here one could make no such assumption; one could draw no lines. He had known police officers who nerves broke down in the effort to separate a single grain of incontestable truth; they ended, some of them, by striking a witness, they were pilloried in the local Creole papers and were invalided home or transferred. It woke in some men a virulent hatred of a black skin, but Scobie had long ago, during his fifteen years, passed through the dangerous stages; now lost in the tangle of lies he felt an extraordinary affection for these people who paralysed an alien form of justice by so simple a method.
Graham Greene (The Heart of the Matter)
Was it? It helps to dig back into the origins of Ebonics. Enslaved Africans formulated new languages in nearly every European colony in the Americas, including African American Ebonics, Jamaican Patois, Haitian Creole, Brazilian Calunga, and Cubano. In every one of these countries, racist power—those in control of government, academia, education, and media—has demeaned these African languages as dialects, as “broken” or “improper” or “nonstandard” French, Spanish, Dutch, Portuguese, or English. Assimilationists have always urged Africans in the Americas to forget the “broken” languages of our ancestors and master the apparently “fixed” languages of Europeans—to speak “properly.
Ibram X. Kendi (How to Be an Antiracist)
A lot of time has been spent looking for just a hint of how Jimmy Palao and the Original Creole band sounded. The answer has been right under our nose. As we listen to the music of that day we hear the remnants of Jimmy Palao’s Original Creole Band. We do not hear the music that he would have recorded with the Original Creole Band but we hear the music just as he wished us to hear it … as he freely gave way to the concept of developing the free form of Jazz … that is to let others be heard and display their musical talent. It wasn’t his music from his instrument that he wanted heard. He wanted us to take in the greats as their sounds developed. After all that is why Jazz… is Jazz…
Joan Singleton (Keep It Real: The Life Story of James Jimmy Palao The King of Jazz)
I will probably spend years at the Eye, Ear, Nose, and Throat Hospital having this attended to," Ignatius said, fingering his ear. "You may expect to receive some rather staggering medical bills each month. My corps of attorneys will contact you in the morning wherever it is that you carry on your questionable activities. I shall warn them beforehand that they may expect to see and hear anything. They are all brilliant attorneys, pillars of the community, aristocratic Creole scholars whose knowledge of the more surreptitious forms of living is quite limited. They may even refuse to see you. A considerably lesser representative may be sent to call upon you, some junior partner whom they've taken in out of pity.
John Kennedy Toole (A Confederacy of Dunces)
There is no doubt: it was San Domingo—Haiti that gave the Creole independence movement a decisive turn. To overcome the fierce resistance of the Spanish troops, Simón Bolívar sought to secure the support of the rebel ex­-slaves of the Caribbean state, which he personally visited. The president at the time was Alexandre Pétion, who immediately received the Latin American revolutionary. He promised him the aid he requested on condition that he freed the slaves in areas as they were wrested from Spanish control. Transcending the class and caste limits of the social group he belonged to, and demonstrating intellectual and political courage, Bolívar accepted. Seven ships, 6,000 men with arms and munitions, a printing press and numerous advisors set out from the island. This was the beginning of the abolition of slavery in much of Latin America.
Domenico Losurdo (Liberalism: A Counter-History)
Among the world's full adult languages, there are no simple languages, or languages simpler than others. Even rudimentary pidgin codes that serve as linguae francae turn almost immediately into creole languages of great complexity if there are any children around learning those codes as native languages. We also see that many species have vocal skills but no language, and we see that human language can come in different modalities-spoken or signed-with equal levels of grammatical comlexity. Moreover, there are very many separate human languages, not just one, and they accomplish their tasks in ways that often seem surprisingly different. Human languages change over cultural time but do not as a result acquire increased complexity. Indeed, it seems that, at any given time, languages present the same kind of diversity and have the same degree of complexity.
Gilles Fauconnier (The Way We Think: Conceptual Blending and The Mind's Hidden Complexities)
I Now Pronounce You Dead On the night of his execution, Bartolomeo Vanzetti, immigrant from Italia, fishmonger, anarchist, shook the hand of Warden Hendry and thanked him for everything. I wish to forgive some people for what they are now doing to me, said Vanzetti, blindfolded, strapped down to the chair that would shoot two thousand volts through his body. The warden’s eyes were wet. The warden’s mouth was dry. The warden heard his own voice croak: Under the law I now pronounce you dead. No one could hear him. With the same hand that shook the hand of Bartolomeo Vanzetti, Warden Hendry of Charlestown Prison waved at the executioner, who gripped the switch to yank it down. The walls of Charlestown Prison are gone, to ruin, to dust, to mist. Where the prison stood there is a school; in the hallways, tongues speak the Spanish of the Dominican, the Portuguese of Cabo Verde, the Creole of Haiti. No one can hear the last words of Vanzetti, or the howl of thousands on Boston Common when they knew. After midnight, at the hour of the execution, Warden Hendry sits in the cafeteria, his hand shaking as if shocked, rice flying off his fork, so he cannot eat no matter how the hunger feeds on him, muttering the words that only he can hear: I now pronounce you dead.
By Martín Espada for Sacco and Vanzetti, executed August 23, 1927
POEM – MY AMAZING TRAVELS [My composition in my book Travel Memoirs with Pictures] My very first trip I still cannot believe Was planned and executed with such great ease. My father, an Inspector of Schools, was such a strict man, He gave in to my wishes when I told him of the plan. I got my first long vacation while working as a banker One of my co-workers wanted a travelling partner. She visited my father and discussed the matter Arrangements were made without any flutter. We travelled to New York, Toronto, London, and Germany, In each of those places, there was somebody, To guide and protect us and to take us wonderful places, It was a dream come true at our young ages. We even visited Holland, which was across the Border. To drive across from Germany was quite in order. Memories of great times continue to linger, I thank God for an understanding father. That trip in 1968 was the beginning of much more, I visited many countries afterward I am still in awe. Barbados, Tobago, St. Maarten, and Buffalo, Cirencester in the United Kingdom, Miami, and Orlando. I was accompanied by my husband on many trips. Sisters, nieces, children, grandchildren, and friends, travelled with me a bit. Puerto Rico, Los Angeles, New York, and Hialeah, Curacao, Caracas, Margarita, Virginia, and Anguilla. We sailed aboard the Creole Queen On the Mississippi in New Orleans We traversed the Rockies in Colorado And walked the streets in Cozumel, Mexico. We were thrilled to visit the Vatican in Rome, The Trevi Fountain and the Colosseum. To explore the countryside in Florence, And to sail on a Gondola in Venice. My fridge is decorated with magnets Souvenirs of all my visits London, Madrid, Bahamas, Coco Cay, Barcelona. And the Leaning Tower of Pisa How can I forget the Spanish Steps in Rome? Stratford upon Avon, where Shakespeare was born. CN Tower in Toronto so very high I thought the elevator would take me to the sky. Then there was El Poble and Toledo Noted for Spanish Gold We travelled on the Euro star. The scenery was beautiful to behold! I must not omit Cartagena in Columbia, Anaheim, Las Vegas, and Catalina, Key West, Tampa, Fort Lauderdale, and Pembroke Pines, Places I love to lime. Of course, I would like to make special mention, Of two exciting cruises with Royal Caribbean. Majesty of the Seas and Liberty of the Seas Two ships which grace the Seas. Last but not least and best of all We visited Paris in the fall. Cologne, Dusseldorf, and Berlin Amazing places, which made my head, spin. Copyright@BrendaMohammed
Brenda C. Mohammed (Travel Memoirs with Pictures)
Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable
Nicholaj de Mattos Frisvold (Palo Mayombe: The Garden of Blood and Bones)
Spicy Jambalaya Serves 6 A Creole specialty that’ll make you feel like you’re dining in New Orleans, this is a stick-to-the-ribs dish that boasts shrimp, turkey sausage, and chicken breast. Adjust the cayenne pepper according to how much heat you like in your food. If you’re following the 1,200-calorie plan, be sure to remove your portion before adding the rice to the pot. Cooking spray 2 teaspoons olive oil 1 medium onion, peeled and chopped 2 ribs celery, no leaves, chopped ½ green pepper, seeded, cored, and chopped 2 tablespoons tomato paste 1½ teaspoons dried basil ¼ teaspoon cayenne pepper 1 teaspoon salt 3 garlic cloves, peeled and chopped ½ pound turkey sausage, sliced ½ pound boneless chicken breast, cut into large cubes 2 cans (14.5 ounces each) stewed tomatoes prepared with garlic and pepper 2 ounces diced pimiento, well drained 2 bay leaves 3 cups cooked white rice ½ pound medium shrimp, peeled and deveined (thawed if frozen) 1. Spray a large heavy nonstick skillet with cooking spray. Add the olive oil, onion, celery, and green pepper. Cook over medium-high heat, stirring, for 5 minutes. 2. Stir in the tomato paste, basil, cayenne pepper, salt, garlic, turkey sausage, and chicken. Cook for 5 minutes, stirring. Add the stewed tomatoes, pimiento, and bay leaves and cook for another 5 minutes, or until the meat is thoroughly cooked. 3. Remove the bay leaves. Stir in the rice1 and the shrimp and cook for another 5 minutes, or until the shrimp is cooked and the jambalaya is thoroughly hot.
Joy Bauer (The 90/10 Weight Loss Cookbook)
The winter was not really winter at all, and therein may lie Key West's greatest charm. If one does not have to brood upon the coming of winter and the shortening of the days and the fading of the light, then perhaps one does not have to brood upon the coming of death. When the season is gentle and untreatening and seems to renew itself daily, we come to believe that spring and the long days of summer may be eternal after all. When we see the light trapped high in the sky on a summer evening, is it possible we are looking through an aperture at our future rather than at a seasonal phenomenon? Is it possible that the big party is just beginning?
James Lee Burke
holy trinity” of Creole cuisine—bell peppers, celery, and onions—while
Rysa Walker (Timebound (The Chronos Files, #1))
Advance Praise for THE GREAT NEW ORLEANS KIDNAPPING CASE: RACE, LAW, AND JUSTICE IN THE RECONSTRUCTION ERA "Michael Ross' The Great New Orleans Kidnapping Case has all the elements one might expect from a legal thriller set in nineteenth-century New Orleans. Child abduction and voodoo. 'Quadroons.' A national headline-grabbing trial. Plus an intrepid creole detective.... A terrific job of sleuthing and storytelling, right through to the stunning epilogue." --Lawrence N. Powell, author of The Accidental City: Improvising New Orleans "When little Mollie Digby went missing from her New Orleans home in the summer of 1870, her disappearance became a national sensation. In his compelling new book Michael Ross brings Mollie back. Read The Great New Orleans Kidnapping Case for the extraordinary story it tells--and the complex world it reveals." --Kevin Boyle, author of Arc of Justice: A Saga of Race, Civil Rights, and Murder in the Jazz Age "Michael Ross's account of the 1870 New Orleans kidnapping of a white baby by two African-American women is a gripping narrative of one of the most sensational trials of the post-Civil War South. Even as he draws his readers into an engrossing mystery and detective story, Ross skillfully illuminates some of the most fundamental conflicts of race and class in New Orleans and the region." --Dan T. Carter, University of South Carolina "The Great New Orleans Kidnapping Case is a masterwork of narration, with twists, turns, cliff-hangers, and an impeccable level of telling detail about a fascinating cast of characters. The reader comes away from this immersive experience with a deeper and sadder understanding of the possibilities and limits of Reconstruction." --Stephen Berry, author of House of Abraham: Lincoln and The Todds, a Family Divided by War "The Great New Orleans Kidnapping Case is such a great read that it is easy to forget that the book is a work of history, not fiction. Who kidnapped Mollie Digby? The book, however, is compelling because it is great history. As Ross explores the mystery of Digby's disappearance, he reconstructs the lives not just of the Irish immigrant parents of Mollie Digby and the women of color accused of her kidnapping, but also the broad range of New Orleanians who became involved in the case. The kidnapping thus serves as a lens on the possibilities and uncertainties of Reconstruction, which take on new meanings because of Ross's skillful research and masterful storytelling." --Laura F. Edwards, Duke University
Michael A. Ross (The Great New Orleans Kidnapping Case: Race, Law, and Justice in the Reconstruction Era)
Centers of trade and colonialism—which tend to develop near large bodies of water for reasons both obvious and occulted—tend toward the polylingual and toward the development of pidgins (generally "simple" languages that develop when adults lack a common language with which to communicate) and, later, creoles (stable languages that evolve from intergenerational transmission of pidgins).
Greg Stolze (Whispers from the Abyss)
Sautéed Dorado with Creole Tomato Sauce “First, catch a 3-foot dorado,” my step-by-step notes for this recipe begin. That part over, the preparation is simple—all that fabulously fresh fish requires. With white-fleshed, delicate fish such as dorado, I prefer to garnish it with the sauce, rather than cook it in the sauce, as Daphne did with her tuna in Bequia. For the sauce 4 tablespoons olive oil 2 cloves garlic, chopped 2 medium onions, sliced thinly 3 sweet bell peppers (a combination of red, green, and/or yellow), thinly sliced and slices cut in half 1⁄2 teaspoon hot pepper, seeded and finely chopped Salt and freshly ground black pepper 2 green onions, thinly sliced on the diagonal 1 tablespoon chopped fresh thyme or 1 teaspoon dried thyme 2 tablespoons cilantro, chopped 3–4 tomatoes, chopped 1⁄2 cup white wine (approx.) For the fish 2 limes 21⁄2–3 pounds dorado or other fish fillets 1 cup flour Salt and freshly ground black pepper 2 tablespoons butter 2 tablespoons olive oil 2 cloves garlic, thickly sliced 1. To make the sauce: In a large, heavy pan with a lid, heat the olive oil. Add the garlic and onions and cook gently over medium heat, stirring frequently, until the onions are meltingly soft and translucent (but not brown), about 10 minutes. 2. Add the sweet and hot peppers, and cook about 10 minutes more, stirring occasionally. Season with salt and pepper and add green onions, thyme, cilantro, and tomatoes. Cover and cook until the sauce has thickened a bit, about 10 minutes. 3. Add the white wine and simmer a bit longer for the flavors to blend. Taste and adjust seasoning, adding a bit more wine, stock, or water if the sauce seems too thick. Keep warm over low heat. 4. Meanwhile, squeeze the limes over the fish, and rub with the pith. Season the flour with salt and pepper and dredge the fillets in the mixture. 5. In a large skillet, heat the butter and oil. Add the sliced garlic cloves and allow them to sauté for about 5 minutes over low heat. 6. Remove the garlic and raise the heat to medium. Sauté the dorado fillets, about 4 minutes per side (if thick), turning only once. Fish is done when it just flakes. Serve with rice and the warm tomato sauce. Serves 6
Ann Vanderhoof (An Embarrassment of Mangoes: A Caribbean Interlude)
Bickerton notes that if the grammar of a creole is largely the product of the minds of children, unadulterated by complex language input from their parents, it should provide a particularly clear window on the innate grammatical machinery of the brain.
Anonymous
The local Creole elites came to support independence in Mexico and Peru only because Ferdinand VII back in Spain agreed to accept the liberal constitution of 1812; independence for them was thus meant to prevent liberal reform from spreading to the New World.2 The makers of the American Revolution, by contrast, were liberal and democratic to the core. Independence from Britain served to embed democratic principles in the institutions of the new nation, even if it did not bring about a social revolution. The leaders of the independence movements in Latin America were far more conservative, despite the fact that they felt compelled to adopt formally democratic institutions.
Francis Fukuyama (Political Order and Political Decay: From the Industrial Revolution to the Globalization of Democracy)
And how many boyfriends have you had, Alice?” “Mama,” Paul growled under his breath. “Let the girl eat.” “Can you pass the biscuits?” Andy said. “These are great. So tasty. Fluffy. Just the right amount of…” He frowned at the one in his hand, “…dough.” “It’s okay,” Alice said. She loved those two for trying to run interference, but she knew Creole mamas. They found out the truth, whether you wanted them to or not.
Mary Jane Hathaway (The Pepper in the Gumbo (Men of Cane River, #1))
Yuh cyah vex when soca playin
Wayne Gerard Trotman (Kaya Abaniah and the Father of the Forest)
Thank you. There were three of us kids, all right together. I’m the oldest, she was the knee-baby, and my brother Henry came last. Funny, I miss her all the time, but I miss her most when I’m reading Austen. We’d been fans since we were in the seventh and eighth grade, two Creole girls gigglin’ about marriage proposals gone bad. Our daddy teased us about reading each other passages during a Fourth of July crawfish boil, so he named the biggest one Mr. Darcy and threw him in the pot.” She looked up, a smile fighting the tears in her eyes. “We refused to eat him.
Mary Jane Hathaway (Persuasion, Captain Wentworth and Cracklin' Cornbread (Jane Austen Takes the South, #3))
I would like to believe that there is a resolution in the human tragedy and that order can be reimposed upon the earth in the same way it occurs in the fifth act of the Elizabethan drama that supposedly mirrors our lives. My experience has been otherwise. History seldom corrects itself in its own sequence, and when we mete out justice, we often do it in a fashion that perpetuates the evil of the transgressors and breathes new life into the descendants of Cain. I would like to believe the instincts of the mob can be exorcised from the species or genetically bred out of it. But there is no culture in the history of the world that has not lauded its warriors over its mystics. Sometimes in an idle moment, I try to recall the names of five slaves out of the whole sorry history of human bondage whose lives we celebrate. I have never had much success.
James Lee Burke (Creole Belle (Dave Robicheaux #19))
But even without experiments, the evidence from bastard tongues show beyond doubt that a major part of language learning comes from the brain rather than experience. In those languages we see the unmistakable signature of a capacity all of us share, or rather have shared earlier in our lives-unless you're a really precocious reader, you've probably lost it by now. It's the capacity to acquire a full human language under almost any circumstances-even a language that could not have been learned, since it did not exist before the first generation that acquired it. All of us have used this capacity once in our lives, when we acquired our first language. We didn't learn the language of our parents by rote, as is shown by all the "mistakes" children make-things that would not have been mistakes if what we'd been learning had been a Creole. We didn't really "learn," in the accepted sense of the word. Rather we re-created our parents' language. But in those rare cases where most of the community doesn't know that language, and there's no other established language they all do know, children will take whatever scraps of language they can find and build as efficiently with those scraps as they would with the words and structures of a long-established language like English. What they build from those scarps won't be exactly the same everywhere. It can't be, because the scraps will be different in different places and they will incorporate into the new language whatever they can scavenge from the scraps-more in some places than in others. But the model into which those scraps are incorporated will reveal the same basic design wherever those children are and whoever they are, and similar structures will emerge, no matter what languages their parents spoke. For Creoles are not bastard tongues after all. Quite the contrary: they are the purest expression we know of the human capacity for language. Other languages creak and groan under the burden of time. Like ships on a long voyage, they are encrusted with the barnacles of freaky constructions, illogical exceptions, obsolete usages. Their convoluted recesses facilitate lying and deceit. But Creoles spring pure and clear from the very fountain of language, and their emergence, through all the horrors of slavery, represents a triumph of all that's strongest and most enduring in the human spirit.
Derek Bickerton (Bastard Tongues: A Trail-Blazing Linguist Finds Clues to Our Common Humanity in the World's Lowliest Languages)
There had to be something near racial parity in the early stages because setting up the infernal machine required at least as many Europeans as Africans. Consequently, the original contact language had to be not too far from the language of the slave owners. Because at this stage Europeans were teaching Africans what they had to do, the contact language had to be intelligible to native speakers of the European language. Because so many interactions were between Europeans and Africans, the latter would have much better access to that European language than at any later stage in plantation history. We should remember that Africans, unlike modern Americans, do not regard monolingualism as a natural state, but expect to have to use several languages in the course of their lives. (In Ghana, our house-boy, Attinga, spoke six languages-two European, four African-and this was nothing out of the ordinary.) But as soon as the infrastructure was in place, the slave population of sugar colonies had to be increased both massively and very rapidly. If not, the plantation owners, who had invested significant amounts of capital, would have gone bankrupt and the economies of those colonies would have collapsed. When the slave population ballooned in this way, new hands heavily outnumbered old hands. No longer did Europeans instruct Africans; now it was the older hands among the Africans instructing the new ones, and the vast majority of interactions were no longer European to African, the were African to African. Since this was the case, there was no longer any need for the contact language to remain mutually intelligible with the European language. Africans in positions of authority could become bilingual, using one language with Europeans, another with fellow Africans. The code-switching I found in Guyana, which I had assumed was a relatively recent development, had been there, like most other things, from the very beginning. In any case, Africans in authority could not have gone on using the original contact language even if they'd wanted to. As we saw, it would have been as opaque to the new arrivals as undiluted French or English. The old hands had to use a primitive pidgin to communicate with the new hands. And, needless to add, the new hands had to use a primitive pidgin to communicate with one another. Since new hands now constituted a large majority of the total population, the primitive pidgin soon became the lingua franca of that population. A minority of relatively privileged slaves (house slaves and artisans) may have kept the original contact language alive among themselves, thus giving rise to the intermediate varieties in the continuum that confronted me when I first arrived in Guyana. (For reasons still unknown, this process seems to have happened more often in English than in French colonies.) But it was the primitive, unstructured pidgin that formed the input to the children of the expansion phase. Therefore it was the children of the expansion phase-not the relatively few children of the establishment phase, the first locally born generation, as I had originally thought-who were the creators of the Creole. They were the ones who encountered the pidgin in its most basic and rudimentary form, and consequently they were the ones who had to draw most heavily on the inborn knowledge of language that formed as much a part of their biological heritage as wisdom teeth or prehensile hands.
Derek Bickerton (Bastard Tongues: A Trail-Blazing Linguist Finds Clues to Our Common Humanity in the World's Lowliest Languages)
Administrators don’t believe in conspiracies. If they did, they’d have to resign their jobs. That
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Creoles tend to express variations in time by having a string of helping verbs rather than by having complicated word formation rules. In other words, they are more like English in this respect than like a language such as Italian: English: I thought she might have been sleeping. Italian: Pensavo che dormisse. The idea of potential (in the English "might"), completed or whole action (in the English "have"), and stretched-out activity (in the English "been") that go with "sleeping" are all expressed in the ending on the Italian verb dormisse. (Dorm is the root for "sleep"; isse is the ending that carries all the meaning about the time frame.)
Donna Jo Napoli (Language Matters: A Guide to Everyday Questions About Language)
THIS PART OF THE HOSPITAL SEEMS LIKE FOREIGN COUNTRY to me. There is no sense of the battlefield here, no surgical teams in gore-stained scrubs trading witty remarks about missing body parts, no steely-eyed administrators with their clipboards, no herds of old drunks in wheelchairs, and above all, no flocks of wide-eyed sheep huddled together in fear at what might come out of the double steel doors. There is no stench of blood, antiseptic, and terror; the smells here are kinder, homier. Even the colors are different: softer, more pastel, without the drab, battleship utilitarianism of the walls in other parts of the building. There are, in fact, none of the sights and sounds and dreadful smells I have come to associate with hospitals, none at all. There is only the crowd of moon-eyed men standing at the big window, and to my infinite surprise, I am one of them. We stand together, happily pressed up to the glass and cheerfully making space for any newcomer. White, black, brown; Latin, African-American, Asian-American, Creole—it doesn’t matter. We are all brothers. No one sneers or frowns; no one seems to care about getting an accidental nudge in the ribs now and again, and no one, wonder of all, seems to harbor any violent thoughts about any of the others. Not even me. Instead, we all cluster at the glass, looking at the miraculous commonplace in the next room. Are these human beings? Can this really be the Miami I have always lived in? Or has some strange physics experiment in an underground supercollider sent us all to live in Bizarro World, where everyone is kind and tolerant and happy all the time? Where
Jeff Lindsay (Dexter is Delicious (Dexter, #5))
Bright coral and sand spread thirty-five feet below, crisp in the air-clear water. Blue clouds of Creole wrasse parted as Hugh dropped. White and yellow flashes of yellowtail snapper flitting past. How could he have questioned if coming back here was the right thing? Bubbles rose from five buddy teams. Swimming five different directions. Hugh kicked hard after the nearest pair.
Tim W. Jackson (Blacktip Island)
Some daughter of one of the gentry planters, perhaps? Those girls had the domestic virtues. But — he was comfortable enough with his good servants at Fairfield House. His yearnings had little relation to somebody to preside over his household. Somehow, to Cornelis, these young ladies of the planter gentry were not alluring, vital. The most attractive of them, Honoria Macartney, he could hardly imagine beside him perpetually. Honoria had the dead-white skin of the Caucasian creole lady whose face has been screened from the sun since infancy. ("Sweet Grass")
Henry S. Whitehead (Jumbee and Other Uncanny Tales)
You might think that in any contact between folk speaking mutually unintelligible languages, some of the few things that would surely get through would be question words: who? what? when? which? where? how? why? After all, people who have trouble understanding one another must be constantly asking questions. Well, you'd be wrong. Typically, a Creole will acquire just one question word from its dominant European language. It might be "who," or "what," or "which" - it makes no difference, that word henceforth will signify just "Q for question." Then to this you have to add another word: "Q person" for "who?" "Q time" for "when?" "Q place" for "where?" and so on. Often it's even more opaque. Haitian Creole for "who?" is ki moun. Moun is the Haitian version of French monde, "world," so you might initially translate this as "who world?" Then you'd remember that le monde is used by the French to mean "people in general," so ki moun really does mean "Q person," or "who?" Not all Creoles have the full deck of two-piece question words-for a variety of reasons, some got lost or never took shape-but almost every Creole has at least one or two. In the oldest form of Guyanese, wissaid, derived from "which side," was the chosen for for "Q place." That meant that side could thereafter mean "place" and only "place" and therefore could no longer mean "side." But something meaning "side" still had to be said, so they co-opted "corner"; a road corner now means "by the side of the road." And these are only a few kinds of thing that can happen to words. For example, nouns can and often do turn into verbs. You don't dust a room, you cobweb it; you don't steal something, you thief (pronounced teef) it. This creates new gaps, which in turn have to be filled; since thief is now a verb, a thief has to become a teefman.
Derek Bickerton (Bastard Tongues: A Trail-Blazing Linguist Finds Clues to Our Common Humanity in the World's Lowliest Languages)
Lafayette, Louisiana. The heart and soul of Creole country.” I was right. He is Cajun.
Georgia Cates (Tap (Lovibond, #1))
P.B.S. Pinchback, a black politician originally from Mississippi and a supporter of Governor Warmoth’s, put it more bluntly: “It is wholesale falsehood to say that we wish to force ourselves upon white people.” In his view blacks “could get no rights the whites did not see fit to give them.” But the colored Creoles couldn’t reconcile this attitude with their urgent desire “to be respected and treated
Bliss Broyard (One Drop: My Father's Hidden Life--A Story of Race and Family Secrets)
It wasn't yet a full language. It wasn't even as rich as a creole. But it was a start, and it was growing fast. And in a sense Mother had discovered, not invented, that basic sentence structure.
Stephen Baxter (Evolution)
In the world of the very rich, obtuseness may not quite rise to the level of a virtue, but it’s often the norm.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Maybe you’ll have better luck dealing with the dead than I. They go where they want. They sit on your bed at night and stand behind you in the mirror. Once they locate you, they never rest. And you know what’s worse about them?” He smiled at me and didn’t reply. “When it’s your time, they’ll be your escorts, and they won’t be delivering you to a very good place. The dead are not given to mercy.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Le cose andavano così: c'era il mondo della lingua, delle convenzioni, degli Arditi, delle Creole, di Perbenito Mosulini, dei Vibralani; e c'era il mondo del dialetto, quello della realtà pratica, dei bisogni fisiologici, delle cose grossolane. Nel primo sventolavano le bandiere, e la Ramona brillava come il sole d'or: era una specie di pageant creduta e non creduta. L'altro mondo era certo, e bastava contrapporli questi due mondi, perchè scoppiasse il riso.
Luigi Meneghello (Libera nos a malo)
We drove to the St. Martin Parish Sheriff’s Annex, next to the white-columned courthouse past which twenty thousand Union troops had marched in pursuit of Colonel Mouton’s malnourished Confederate troops in their unending retreat from Shiloh, all the way to the Red River parishes of central Louisiana.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
At least those were the perceptions of an aging man whose retrospective vision was probably no more accurate today than it was when he was young.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
wondered how many young men had wakened in the middle of the night, trying to sort out Varina’s mood swings and the conscious or unconscious signals she sent regarding her affections. I also wondered how many of them woke in the morning throbbing with desire and went to their jobs resenting themselves for emotions they couldn’t control. I thought Varina caused her lovers heartbreak because they believed there was nothing false or manipulative in her nature. They saw a loveliness and innocence in her that reminded them of dreams they’d had in adolescence about an imaginary girl, one who was so pretty and decent and good that they never told others about her or allowed themselves to think inappropriately of her.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
her mouth and the earnestness in her expression were of a kind that made both the celibate and the happily married question the wisdom of their vows.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Varina could weave a spiderweb and sprinkle it with gold dust and lure you inside and wrap it around both your eyes and your heart, all the while making you enjoy your own entrapment.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
I didn’t know who Ernest Hemingway was until I moved to Key West and visited his house on Whitehead Street,” she said. “Then I started reading his books, and I saw something in one of them I never forgot. He said the test of all morality is whether you feel good or bad about something the morning after.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Somebody tried to pop me with a shotgun.” “It doesn’t sound like Ronnie Earl.” “Why not?” “He’s got two interests in life: sex and getting high. The guy’s a walking gland. The only reason he got thin was to get laid when he got out. Cain’t y’all send us a higher grade of criminals?
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
The last bartender I called had picked me up out of an alley behind a B-girl joint in Lafayette’s old Underpass area, a one-block collection of buildings that was so stark and unrelieved, whose inhabitants were so lost and disconnected from the normal world, that if you found yourself drinking there, you could rest assured you had finally achieved the goal you long ago set for yourself: the total destruction of the innocent child who once lived inside you.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
It was the kind of timeless evening in Louisiana when spring and fall and winter and summer come together in a perfect equinox, so exquisite and lovely that the dying of the light seems a violation of a divine ordinance. It was an evening that was wonderful in every way possible.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
New Orleans would always be New Orleans, he told himself, no matter if it had gone under the waves, no matter if cynical and self-serving politicians had left the people of the lower Ninth Ward to drown. New Orleans was a song and a state of mind and a party that never ended, and those who did not understand that simple fact should have to get passports to enter the city.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
The breeze smelled of rain falling from clouds that had drawn water out of the Gulf and fish eggs out of the wetlands; it smelled of newly mowed grass and sprinklers striking warm concrete and charcoal starter flaring on a grill; it smelled of chrysanthemums blooming in gardens dark with shadow, telling us that the season was not yet done, that life was still a party and should not be surrendered prematurely to the coming of night.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
was the kind of evening that people of my generation associate with a more predictable era, one that may have been unjust in many ways but possessed a far greater level of civility and trust and shared sense of virtue that, for good or bad, seemed to define who we were. It
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
We all know that the survivors of war rarely speak of their experience. We tell ourselves they do not want to relive the horror of the battlefield. I think the greater reason for their reticence lies in their charity, because they know that the average person cannot deal with the images of a straw village worked over by a Gatling gun or Zippo-tracks, or women and children
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
For some reason, each moment I spent with him made me feel that I had been diminished.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
The art world is controlled by a handful of people in New York. Most of them are idiots who think a screened-in piece of ham swarming with flies constitutes expression. There are many fraudulent aspects to American life, but the art world is probably the most egregious.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
existed in inverse proportion to the defenselessness of the working people they exploited and injured.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Gretchen, talent doesn’t have anything to do with a person’s background or education. Did you ever see Amadeus? It’s the story of Mozart and his rivalry with Antonio Salieri. Salieri hated Mozart because he thought God had given this great talent to an undeserving idiot. Talent isn’t earned, it’s given. It’s like getting hit by lightning in the middle of a wet pasture. People don’t sign up for it.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Nova Scotia in 1755 fell into decline and became associated with ignorance and failure and poverty. The fisher-people of southern Louisiana became ashamed of who they were.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Either way, it was a grand afternoon, one that presaged an even better evening and access to all the fruits the world had to offer.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Frankly, I don’t care what happens to your father, Varina. He’s an ignorant, stupid man, a racist, and a bully who molested black women and jailed and beat their men. His sin lies not in his ignorance and stupidity but in his choice to stay ignorant and stupid.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))
Theologians and philosophers try to understand and explain the nature of God with varying degrees of success and failure. I admire their efforts. But I’ve never come to an understanding of man’s nature, much less God’s. Does it make sense that the same species that created Athenian democracy and the Golden Age of Pericles and the city of Florence also gifted us with the Inquisition and Dresden and the Nanking Massacre? My insight into my fellow man is probably less informed than it was half a century ago. At my age, that’s not a reassuring thought.
James Lee Burke (Creole Belle (Dave Robicheaux, #19))