Expatriate Quotes

You're an expatriate. You've lost touch with the soil. You get precious. Fake European standards have ruined you. You drink yourself to death. You become obsessed with sex. You spend all your time talking, not working. You are an expatriate, see? You hang around cafes.

The Earth should not be cut up into hundreds of different sections, each inhabited by a self-defined segment of humanity that considers its own welfare and its own "national security" to be paramount above all other consideration. I am all for cultural diversity and would be willing to see each recognizable group value its cultural heritage. I am a New York patriot, for instance, and if I lived in Los Angeles, I would love to get together with other New York expatriates and sing "Give My Regards to Broadway." This sort of thing, however, should remain cultural and benign. I'm against it if it means that each group despises others and lusts to wipe them out. I'm against arming each little self-defined group with weapons with which to enforce its own prides and prejudices. The Earth faces environmental problems right now that threaten the imminent destruction of civilization and the end of the planet as a livable world. Humanity cannot afford to waste its financial and emotional resources on endless, meaningless quarrels between each group and all others. there must be a sense of globalism in which the world unites to solve the real problems that face all groups alike. Can that be done? The question is equivalent to: Can humanity survive? I am not a Zionist, then, because I don't believe in nations, and because Zionism merely sets up one more nation to trouble the world. It sets up one more nation to have "rights" and "demands" and "national security" and to feel it must guard itself against its neighbors. There are no nations! There is only humanity. And if we don't come to understand that right soon, there will be no nations, because there will be no humanity.

People wonder why so many writers come to live in Paris. I’ve been living ten years in Paris and the answer seems simple to me: because it’s the best place to pick ideas. Just like Italy, Spain.. or Iran are the best places to pick saffron. If you want to pick opium poppies you go to Burma or South-East Asia. And if you want to pick novel ideas, you go to Paris.

Almost every truly creative being alienated & expatriated in his own country

The loneliness of the expatriate is of an odd and complicated kind, for it is inseparable from the feeling of being free, of having escaped.

Ô, the wine of a woman from heaven is sent, more perfect than all that a man can invent.

It is a bitter-sweet thing, knowing two cultures. Once you leave your birthplace nothing is ever the same.

The particulars of new places grabbed me and held me, the sweep of new coasts, cold, lovely, dawns. The world was incomprehensibly large, and there was still so much to see. Yes, I got sick sometimes of being an expatriate, always ignorant, on the outside of things, but I didn't feel ready for domestic life, for seeing the same people, the same places, thinking more or less the same thoughts, each day. I liked surrendering to the onrush, the uncertainty, the serendipity of the road.

The American School of Paris is one of those strange places in foreign cities where expatriates huddle together in a defensive circle and try to pretend they're still back at home. I saw it as a place for lost souls.

The most difficult adjustment an expatriate has to make, on returning to his native land, is in this realm of conversation. The impression one has, at first, is that there is no conversation. We do not talk—we bludgeon one another with facts and theories gleaned from cursory readings of newspapers, magazines, and digests.

All you will have is the present. Waste no energy crying over yesterday or dreaming of tomorrow. Nostalgia is fatiguing and destructive, it is the vice of the expatriate. You must put down roots as if they were forever, you must have a sense of permanence.

We are Alaskan Native Indians, Native Hawaiians, and European expatriate Indians, Indians from eight different tribes with quarter-blood quantum requirements and so not federally recognized Indian kinds of Indians. We are enrolled members of tribes and disenrolled members, ineligible members and tribal council members. We are full-blood, half-breed, quadroon, eighths, sixteenths, thirty-seconds. Undoable math. Insignificant remainders.

Sometimes I long to forget… It is painful to be conscious of two worlds.

We didn't think the library was funny looking in it's faux- Greek splendor, nor did we find the cuisine limited or bland, or the movies at the Michigan theater relentlessly American and mindless. These were opinions I came to later, after I became a denizen of a City, an expatriate anxious to distance herself from the bumpkin ways of her youth. I am suddenly consumed by nostalgia for the little girl who was me, who loved the fields and believed in God, who spent winter days home sick from school reading Nancy Drew and sucking menthol cough drops, who could keep a secret.

I obsessed, and told myself this obsession was empathy. But it wasn't, quite. It was more like inpathy. I wasn't expatriating myself into another life so much as importing its problems into my own. p 20

It may be that writers in my position,exiles, or emigrants or expatriates, are haunted by some sense of loss, some urge to reclaim, to look back, even at the risk of being mutilated into pillars of salt. But if we do look back, we must do in the knowledge - which gives rise to profound uncertainties- that our physical alienation from India almost inevitably means that we will not be capable of reclaiming precisely the thing that was lost, that we will, in short, create fictions, not actual cities or villages, but invisible ones, imaginary homelands, Indias of the mind.

The sad engineer would never go back to England; he would become one of these elderly expatriates who hide out in remote countries, with odd sympathies, a weakness for the local religion, an unreasonable anger, and the kind of total recall that drives curious strangers away.

If there was a common thread between the great warriors and runaways of my Hulkinov ancestors, and my father the pathological expatriate, and me, it was just that: hotheaded self-righteousness. And not the bad kind, either. We actually were right. We just cared more about being right than doing what was right. And we cared more about being right than about our own lives.

Ô, the wine of a woman from heaven is sent, more perfect than all that a man can invent. When she came to my bed and begged me with sighs not to tempt her towards passion nor actions unwise, I told her I’d spare her and kissed her closed eyes, then unbraided her body of its clothing disguise. While our bodies were nude bathed in candlelight fine I devoured her mouth, tender lips divine; and I drank through her thighs her feminine wine. Ô, the wine of a woman from heaven is sent, more perfect than all that a man can invent.

قيل للشيخ زايد رحمه الله بأن 85% من الامارات عماله وافده. فقال: ان الرزق رزق الله الله, والمال مال الله, والارض ارض الله, والفضل فضل الله, والخلق خلق الله, ومن توكل على الله اعطاه الله, ومن يبينا حياه الله. Sheikh Zayed Al Nahyan was told that 85% of the workforce in the UAE is made up of expatriate workers, he said: The livelihood is from God, the money is God's, the land is God's, the grace is God's, we are all God's creation, and he who has trusted God will never be failed, and those who come to us are welcome

Such is the nature of an expatriate life. Stripped of romance, perhaps that's what being an expat is all about: a sense of not wholly belonging. [...] The insider-outsider dichotomy gives life a degree of tension. Not of a needling, negative variety but rather a keep-on-your-toes sort of tension that can plunge or peak with sudden rushes of love or anger. Learning to recognise and interpret cultural behaviour is a vital step forward for expats anywhere, but it doesn't mean that you grow to appreciate all the differences.

During one of these arguments, Diego picked up one of his paintings of the Mexican desert and shouted, "I don't want to go back to that!" He had spent fifteen years in Paris and the life of an expatriate suited him. It was easier to be a passionate Mexican nationalist when he wasn't living there

You never feel more American than when you leave America.

expatriation, like love, is not only a condition that devastates and reconfigures the self; it is, like love, a trope, a figure with which we try to explain, try to narrate profound psychological disruptions in terms of very measurable entities: a person, a place, an event, a moment, etc.

It’s hard to describe being an expatriate of sorts to people who’ve never lived overseas, but when you’re an American living in a geographically separated region within a country like Korea, you form bonds with people who you’d never associate with stateside.

Maybe I should go home. I miss Bombay. But the Bombay I miss isn't there to go home to anymore. This is who we are. We sail away from the place we love and then because we aren't there to love it people go with axes and burning torches and smash and burn and then we say, Oh, too sad. But we abandoned it, left it to our barbarian successors to destroy.

To a torn heart uncomforted by human nearness a room may open almost human arms, and the being to whom no four walls mean more than any others, is, at such hours, expatriate everywhere.

But there was never any knowing or any certitude; the time to come always had more than one possible direction. One could not even give up hope. The wind would blow, the sand would settle, and in some as yet unforeseen manner time would bring about a change which could only be terrifying, since it would not be a continuation of the present.

Eldridge misunderstood the white radical movement. He exploited their alienation and encouraged young whites to think of themselves as “bad” Blacks, thus driving them ever further away from their own community. At the same time, he seduced young Blacks into picturing themselves as bohemian expatriates from middle-class “Babylon” (as he poetically but mistakenly analogized superindustrial America). So we became temporarily alien to the Black community, while the white radicals were plunged deeper into their peculiar identity crisis. Cleaver’s genius for political and cultural schizophrenia infected us all, Black and white, and the opportunity was missed for youth of both races to express and make concrete their authentic underlying solidarity and love. This still remains to be done.

I sometimes feel there’s a bravery, even nobility, to people who leave their own country for some other dream. It makes you so vulnerable. There is a bit of my own expatriate heart that’s frozen, not here, not there, a lonely thing.

I think of my destiny as an expatriate. It is my fate to wander from place to place, and to adapt to new soils. I believe I will be able to do that because handfuls of Chilean soil are caught in my roots; I carry them with me always.

He did not look up because he knew how senseless the landscape would appear. It takes energy to invest life with meaning, and at present this energy was lacking.

I think I feel not at home in America, but not necessarily at home outside of America.

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

But if I am not a criminal, I beg to be permitted to go abroad with my wife temporarily, for at least one year, with the right to return as soon as it becomes possible in our country to serve great ideas in literature without cringing before little men, as soon as there is at least a partial change in the prevailing view concerning the role of the literary artist. (“Letter To Stalin”)

A year ago, I was at a dinner in Amsterdam when the question came up of whether each of us loved his or her country. The German shuddered, the Dutch were equivocal, the Brit said he was "comfortable" with Britain, the expatriate American said no. And I said yes. Driving across the arid lands, the red lands, I wondered what it was I loved. the places, the sagebrush basins, the rivers digging themselves deep canyons through arid lands, the incomparable cloud formations of summer monsoons, the way the underside of clouds turns the same blue as the underside of a great blue heron's wings when the storm is about to break. Beyond that, for anything you can say about the United States, you can also say the opposite: we're rootless except we're also the Hopi, who haven't moved in several centuries; we're violent except we're also the Franciscans nonviolently resisting nucelar weapons out here; we're consumers except the West is studded with visionary environmentalists...and the landscape of the West seems like the stage on which such dramas are played out, a space without boundaries, in which anything can be realized, a moral ground, out here where your shadow can stretch hundreds of feet just before sunset, where you loom large, and lonely.

What we seek in travel is neither discovery nor trade but rather a gentle deterritorialization: we want to be taken over by the journey - in other words, by absence. As our metal vectors transcend meridians, oceans and poles, absence takes on a fleshy quality. The clandestineness of the depths of private life gives way to annihilation by longitude and latitude. But in the end the body tires of not knowing where it is, even if the mind finds this absence exalting, as if it were a quality proper to itself. Perhaps, after all, what we seek in others is the same gentle deterritorialization that we seek in travel. Instead of one's own desire, instead of discovery, we are tempted by exile in the desire of the other, or by the desire of the other as an ocean to cross. The looks and gestures of lovers already have the distance of exile about them; the language of lovers is an expatriation in words that are afraid to signify; and the bodies of lovers are a tender hologram to eye and hand, offering no resistance and hence susceptible of being crisscrossed, like airspace, by desire. We move around with circumspection on a mental planet of circumvolutions, and from our excesses and passions we bring back the same transparent memories as we do from our travels.

I never felt myself an expatriate or anything but an American, but not through some excess of patriotism. My country is much too polyglot of race, type, and variety of faith, political and otherwise, for me to discover exactly to which qualities one would have to remain loyal in order to be a hundred per cent American.

Giving up on the drive to succeed is a good part of what being an expat is all about. If you travel all the way to the Caribbean Sea, you probably have already decided to trade the dog-eat-dog competition of modern living for a hammock on the sand.

You will be separated from yourself and yet be alive.

Men strolled through life with a wallet in their pants, and women were saddled with children, the map, the bag, the half-empty water bottles. Resentment

For some people history is a Beach or a Tower or a Graveyard. For me it was a giant primordial Toyshop with all its windows gloriously ablaze…It was my present for being alive.

It was absorbing, it was exciting, and I got to meet a lot of interesting people whom I never would have known otherwise. But I was always an expatriate.

Each poet creates an expatriate space, a slightly skewed domain where things are freshly felt because they are freshly said.

He had become the simple philosopher king, adored by his ragtag followers of expatriates, retirees, beatniks and natives.

Too often, small towns invaded by urban expatriates lose their character and physical beauty to overdevelopment.

Morning, Peter,” she calls from the back, in her exaggerated German accent. Mawning, Pedder. She’s been in the States more than fifteen years now, but her accent has gotten heavier. Uta is a member of what seems to be a growing body of defiantly unassimilated expatriates. She on one hand disdains her country of origin (Darling, the word “lugubrious” comes to mind) but on the other seems to grow more German (more not-American) with every passing year. ... Because Uta is German, utterly German, which of course is probably why she left there, and insists that she’ll never go back.

The Student" “In America,” began the lecturer, “everyone must have a degree. The French do not think that all can have it, they don’t say everyone must go to college.” We incline to feel, here, that although it may be unnecessary to know fifteen languages. one degree is not too much. With us, a school—like the singing tree of which the leaves were mouths that sang in concert— is both a tree of knowledge and of liberty— seen in the unanimity of college mottoes, lux et veritas, Christo et ecclesiae, sapiet felici. It may be that we have not knowledge, just opinions, that we are undergraduates, not students; we know we have been told with smiles, by expatriates of whom we had asked, “When will your experiment be finished?” “Science is never finished.” Secluded from domestic strife, Jack Bookworm led a college life, says Goldsmith; and here also as in France or Oxford, study is beset with dangers—with bookworms, mildews, and complaisancies. But someone in New England has known enough to say that the student is patience personified, a variety of hero, “patient of neglect and of reproach,"—who can "hold by himself.” You can’t beat hens to make them lay. Wolf’s wool is the best of wool, but it cannot be sheared, because the wolf will not comply. With knowledge as with wolves’ surliness, the student studies voluntarily, refusing to be less than individual. He “gives him opinion and then rests upon it”; he renders service when there is no reward, and is too reclusive for some things to seem to touch him; not because he has no feeling but because he has so much.

It wasn’t hard to understand. Mexican women are something special. They learn early on that men are subservient to them. They are trained by their mothers in the use of this power over these lowly creatures.

I spent large portions of each day---pointless, fruitless spans of time---imagining how I would feel if my face was paralyzed too. I stole my brother's trauma and projected it onto myself like a magic-lantern pattern of light. I obsessed, and told myself this obsession was empathy. But it wasn't, quite. It was more like *in*pathy. I wasn't expatriating myself into another life so much as importing its problems into my own.

I know of no other place that is so fascinating yet so frustrating, so aware of the world and its own place within it but at the same time utterly insular. A country touched by nostalgia, with a past so great - so marked by brilliance and achievement - that French people today seem both enriched and burdened by it. France is like a maddening, moody lover who inspires emotional highs and lows. One minute it fills you with a rush of passion, the next you're full of fury, itching to smack the mouth of some sneering shopkeeper or smug civil servant. Yes, it's a love-hate relationship.

It is the duty of every citizen /resident of any country , nationals as well as expatriates to know the basics of the governing laws of the country one resides. Ignorance of the law or unawareness cannot be pleaded to escape liability.

There is no doubt that the destiny of indigenous races has been tragic in the process of contact with European invasion… The historian of the future will have to register that Europeans in the past sometimes exterminated whole island peoples; that they expropriated most of the patrimony of savage races; that they introduced slavery in a specially cruel and pernicious form; and that even if they abolished it later, they treated the expatriated Negroes as outcasts and pariahs.

By such subtle signs, like an orchestra tuning up, the daily event that is central to life on the Coromandel Coast announces itself: the evening breeze. The Madras evening breeze has a body to it, its atomic constituents knitted together to create a thing of substance that strokes and cools the skin in the manner of a long, icy drink or a plunge into a mountain spring. It pushes through on a broad front, up and down the coast; unhurried, reliable, with no slack until after midnight, by which time it will have lulled them into beautiful sleep. It doesn’t know caste or privilege as it soothes the expatriates in their pocket mansions, the shirtless clerk sitting with his wife on the rooftop of his one-room house, and the pavement dwellers in their roadside squats. Digby has seen the cheery Muthu become distracted, his conversation clipped and morose, as he waits for the relief that comes from the direction of Sumatra and Malaya, gathering itself over the Bay of Bengal, carrying scents of orchids and salt, an airborne opiate that unclenches, unknots, and finally lets one forget the brutal heat of the day. “Yes, yes, you are having your Taj Mahal, your Golden Temple, your Eiffel Tower,” an educated Madrasi will say, “but can anything match our Madras evening breeze?

I realize that I will always find respite amongst the migrants, the refugees, the expatriates, the homeless, the pirates. I will always be the fence-sitter. I will pass as I see fit and fail to pass when I was really hoping I would and refuse to pass when it serves my purposes.

I think bourgeois fathers – wing-collar workers in pencil-striped pants, dignified, office-tied fathers, so different from young American veterans of today or from a happy, jobless Russian-born expatriate of fifteen years ago – will not understand my attitude toward our child. Whenever you held him up, replete with his warm formula and grave as an idol, and waited for the postlactic all-clear signal before making a horizontal baby of the vertical one, I used to take part both in your wait and in the tightness of his surfeit, which I exaggerated, therefore rather resenting your cheerful faith in the speedy dissipation of what I felt to be a painful oppression; and when, at last, the blunt little bubble did rise and burst in his solemn mouth, I used to experience a lovely relief as you, with a congratulatory murmur, bent low to deposit him in the white-rimmed twilight of his crib.

Despite what academics, NGOs and expatriate technicians seem to think, the problem is not the women. It is the stoves: developers have consistently prioritised technical parameters such as fuel efficiency over the needs of the stove user, frequently leading users to reject them, explains Crewe. 49 And although the low adoption rate is a problem going back decades, development agencies have yet to crack the problem, 50 for the very simple reason that they still haven’t got the hang of consulting women and then designing a product rather than enforcing a centralised design on them from above.

Back home the election was over; the country had a new president: ‘Mr Roosevelt’ he was called at first, then ‘Roosevelt,’ then ‘that Roosevelt,’ and finally just ‘he’ or ‘him’ by mouths that twisted bitterly on the pronoun, for the westering boats were crowded with expatriates—“A traitor to his class,” they said.

He had become the simple philosopher king, adored by his ragtag followers of expatriates, retirees, beatniks and natives. Despite his cultivated aura of otherworldliness, he fit comfortably into their island world. On St. John, the father of the atomic bomb had somehow found just the right refuge from his inner demons.

Family life is by its nature cocooned, and expatriate family life doubly so. We had many friends and a few intimate ones, but it is in the nature of family rhythm—up too early, asleep too soon—to place you on a margin, and to the essential joy—just the three of us!—was added the essential loneliness, just the three of us.

I had a hunch she was American. It was the retro bike. Chrome and turquoise, it had fenders as wide as a Chevrolet’s, tires as thick as a wheelbarrow’s, and appeared to weigh at least a hundred pounds. An expatriate’s whim, that bike. I was about to use it as a pretext for starting a conversation when the train stopped again.

If you are gone [from your homeland] for fifteen years, you will not return. Even if you return, you will not return.

exile happened in the heart and the mind long before it happened to the body

What if we are all simply lost souls blown off course, just trying to get home?

You can never tell who's sitting on the next bar stool.

Among the rewards of his expatriation were a heightened awareness of what he saw and an exhilarating sense of freedom. Mixed with the love we hold for our native country is the fact that it is the place where we were raised, and, should anything have gone wrong in this process, we will be reminded of this fault, by the scene of the crime, until the day we die.

Perhaps not passionate but comfortable. We could have gone on like that forever and then you came, the rambling man, with all these expatriate philosophies that we've outgrown ourselves over the past 20 years. This is really not our problem, Dick. You're leading a ghost town life, infecting everyone who comes near you with a ghost disease. Take it back, Dick. We don't need it.

Was I wilfully blind when I married Michael? Of course I was. I knew about his heart condition - everyone did. But I fell in love with him and decided it didn't matter. We were going to live for ever, somehow. Now I know that the fact that we had the same initials, were both expatriates, had gone to the same university, and were of medium build made the relationship highly determined. But I might have done the research and discovered his short life expectancy or talked to psychologists about the pain of grieving or read books about the sadness of widowhood. But I didn't do any of those things. I looked away from those sad certainties and pretended that they weren't there. Love is blind, not, as in mythology, because Cupid's arrows are random but because, once struck by them, we are left blind. When we love someone, we see them as smarter, wittier, prettier, stronger than anyone else sees them.

I did not know whether I wished to stay or not. But where would I go, if I were to leave? I was not yet able to envision an alternative. For this reason alone it was not a matter of small interest to me, whether or not the Court would extend my contract.

Thomas Jefferson's Letter to John Holmes on the Missouri Statehood Question – April 20, 1820 I thank you, dear Sir, for the copy you have been so kind as to send me of the letter to your constituents on the Missouri question. It is a perfect justification to them. I had for a long time ceased to read newspapers, or pay any attention to public affairs, confident they were in good hands, and content to be a passenger in our bark to the shore from which I am not distant. But this momentous question, like a fire bell in the night, awakened and filled me with terror. I considered it at once as the knell of the Union. It is hushed, indeed, for the moment. But this is a reprieve only, not a final sentence. A geographical line, coinciding with a marked principle, moral and political, once conceived and held up to the angry passions of men, will never be obliterated; and every new irritation will mark it deeper and deeper. I can say, with conscious truth, that there is not a man on earth who would sacrifice more than I would to relieve us from this heavy reproach, in any practicable way. The cession of that kind of property, for so it is misnamed, is a bagatelle which would not cost me a second thought, if, in that way, a general emancipation and expatriation could be effected; and, gradually, and with due sacrifices, I think it might be. But as it is, we have the wolf by the ears, and we can neither hold him, nor safely let him go. Justice is in one scale, and self-preservation in the other. Of one thing I am certain, that as the passage of slaves from one State to another, would not make a slave of a single human being who would not be so without it, so their diffusion over a greater surface would make them individually happier, and proportionally facilitate the accomplishment of their emancipation, by dividing the burthen on a greater number of coadjutors. An abstinence too, from this act of power, would remove the jealousy excited by the undertaking of Congress to regulate the condition of the different descriptions of men composing a State. This certainly is the exclusive right of every State, which nothing in the constitution has taken from them and given to the General Government. Could Congress, for example, say, that the non- freemen of Connecticut shall be freemen, or that they shall not emigrate into any other State? I regret that I am now to die in the belief, that the useless sacrifice of themselves by the generation of 1776, to acquire self-government and happiness to their country, is to be thrown away by the unwise and unworthy passions of their sons, and that my only consolation is to be, that I live not to weep over it. If they would but dispassionately weigh the blessings they will throw away, against an abstract principle more likely to be effected by union than by scission, they would pause before they would perpetrate this act of suicide on themselves, and of treason against the hopes of the world. To yourself, as the faithful advocate of the Union, I tender the offering of my high esteem and respect. Th. Jefferson

…and the mousesized mousecolored spinster trembling and aghast at her own temerity, staring across it at the childless bachelor in whom ended that long line of men who had had something in them of decency and pride even after they had begun to fail at the integrity and the pride had become mostly vanity and selfpity: from the expatriate who had to flee his native land with little else except his life yet who still refused to accept defeat, through the man who gambled his life and his good name twice and lost twice and declined to accept that either, and the one who with only a clever small quarterhorse for tool avenged his dispossessed father and grandfather and gained a principality, and the brilliant and gallant governor and the general who though he failed at leading in battle brave and gallant men at least risked his own life too in the failing, to the cultured dipsomaniac who sold the last of his patrimony not to buy drink but to give one of his descendants at least the best chance in life he could think of.

A place has a curious quality when you have only a partial understanding of its language, and in those early months the sensation was especially peculiar. At first I moved in a cloud of unknowing, the speech around me impenetrable, but it quickly grew less elusive as I began to understand single words and then phrases and now even snippets of conversation. On occasion, I found myself stumbling into situations more intimate than I would have liked, the city was no longer the innocent place it had been when I arrived.

[Hilary] ...after you left, I didn't understand what had happened. David, I don't hate you and I don't blame you. I don't think you were happy, and I wasn't that happy either. We were just coasting, seeing what would happen, and then you pulled the plug. Right?

With a very few exceptions, all liberal-minded creative forces—poets, novelists, critics, historians, philosophers and so on—had left Lenin’s and Stalin’s Russia. Those who had not were either withering away there or adulterating their gifts by complying with the political demands of the state. What the Tsars had never been able to achieve, namely the complete curbing of minds to the government’s will, was achieved by the Bolsheviks in no time after the main contingent of the intellectuals had escaped abroad or had been destroyed. The lucky group of expatriates could now follow their pursuits with such utter impunity that, in fact, they sometimes asked themselves if the sense of enjoying absolute mental freedom was not due to their working in an absolute void. True, there was among émigrés a sufficient number of good readers to warrant the publication, in Berlin, Paris, and other towns, of Russian books and periodicals on a comparatively large scale; but since none of those writings could circulate within the Soviet Union, the whole thing acquired a certain air of fragile unreality.

Of course most people underestimate the warrior characteristics of the Anglo-Saxon and Norman peoples anyway. It takes a heap of piety to keep a Viking from wanting to go sack a city.” —Jerry Pournelle, in a reply to reader e-mail, in Chaos Manor Mail 141, February 19-25, 2001

If Indian weddings for Indian people are the furthest from “fun,” trips to India for Indian people are the furthest from “vacation.” When I told my friends about the upcoming trip, everyone purred about what a great time I’d have, told me to take a lot of photos, told me to eat everything. But if you’re going to India to see your family, you’re not going to relax, you’re not going to have a nice time. No, you’re going so you can touch the very last of your bloodline, to say hello to the new ones and goodbye to the older ones, since who knows when you’ll visit again. You are working.

When it comes time to die, be not like those whose hearts are filled with the fear of death, so when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song, and die like a hero going home.” —Chief Aupumut, Mohican, 1725

This is the Hong Kong curse that expat housewives talk about in hushed voices: the man who takes to Hong Kong the wrong way. He moves from an egalitarian American society, where he’s supposed to take out the trash every day and help with the dinner dishes, to a place where women cater to his every desire—a secretary who anticipates his needs before he does, a servant in the house who brings him his espresso just the way he likes it and irons his boxers and his socks—and the local population is not as sassy with the comebacks as where he came from, so, of course, he then looks for that in every corner of his life.

I looked up at the moon and meant to ask about my life. But her answer came far sooner than I was able to formulate the question. For twenty years you’ve lived a dead man’s life. Everyone knows. Even your wife and your children and your wife’s friend, and the couple you met at a conference on the Jewish expatriates from the Third Reich can read it on your face. Erica and Paul know it, and those scholars who study Greek fire and Greek triremes, even the Pre-Socratics themselves, dead two thousand years ago, can tell. The only one who doesn’t know is you. But now even you know. You’ve been disloyal. To what, to whom? To yourself. I

That American dream had given me confidence to my voice, determination to my actions, precision to my desires, speed to my gait and strength to my gaze. That American dream made me believe I could have everything, that I could go around in a chauffeur-driven car while estimating the weight of the squash being carried on a rusty bicycle by a woman with eyes blurred by sweat; that I could dance to the same rhythm as the girls who swayed their hips at the bar to dazzle men whose thick billfolds were swollen with American dollars; that I could live in the grand villa of an expatriate and accompany barefoot children to their school that sat right on the sidewalk where two streets intersected.

And here in Britain the wind moaned through the desolate woods, the skies wept, and wet gale-blown leaves pattered against the windows and stuck there, making little pathetic shadows against the steamy glass. There had been wild weather often enough in his own country, but that had been the wild weather of home; here was the wind and and rain and wet leaves of exile.

[Margaret] went to a talk on parenting at the end of the school year where the speaker had said that doing good things, charitable things, was actually a selfish act, because it made you feel good. She has been mulling that ever since. Should she do something selfless, something good? Should she reach out to someone who really needs her forgiveness? Would this make her feel better?

I recognised just how different Alexander was from children raised in Britain. The most obvious distinctions were his maturity and broadness of view. He hadn't lost his innocence or childish ability to play, but he enjoyed conversations with adults, and he saw no problem in playing with any child of any age. He was wonderfully gentle with the little ones. He was never fazed by differences, and cultural diversity was of interest rather than a reason for prejudice, though, - like our Nepali friends - he liked to classify people.

A funny thing about living abroad is that what might separate us expats back home brought us closer together in China. We'd listen to their complaints about the food, their legs swelling up with the MSG, and instead of rolling our eyes as we might've thought we would at Americans complaining abroad, we listened and offered advice on where to find more palatable, familiar food. For their part, they seemed to conveniently ignore the fact that we were living together unwed, and when they'd pass by our room, door open, there was no strong feeling of judgment.

I enjoyed practicing corporate law, and for a while I convinced myself that I was an attorney at heart. I badly wanted to believe it, since I had already invested years in law school and on-the-job training, and much about Wall Street law was alluring. My colleagues were intellectual, kind, and considerate (mostly). I made a good living. I had an oce on the forty-second oor of a skyscraper with views of the Statue of Liberty. I enjoyed the idea that I could ourish in such a high-powered environment. And I was pretty good at asking the “but” and “what if” questions that are central to the thought processes of most lawyers. It took me almost a decade to understand that the law was never my personal project, not even close. Today I can tell you unhesitatingly what is: my husband and sons; writing; promoting the values of this book. Once I realized this, I had to make a change. I look back on my years as a Wall Street lawyer as time spent in a foreign country. It was absorbing, it was exciting, and I got to meet a lot of interesting people whom I never would have known otherwise. But I was always an expatriate.

Life down here is kind of a permanent Halloween where you choose a costume more fitting for your self-image than reality could ever offer. Do you want to be a captain or a cowboy? No problem. People will call you by whatever title or name you choose. You say you’re a reincarnated pirate queen or the abandoned love child of a famous entertainer? That’s fine with me. We believe each other’s stories about who we were and who we are. Being an expat means you can have a whole new life. It’s a little like being in the Witness Relocation Program only with flip flops and margaritas.

I carry exile in my heart. It animates my poetry and my politics; I will never be free of it, having lived outside of Teixcalaan for so long. I will always be measuring the distance between myself and a person who remained in the heart of the world; between the person I would have been had I stayed and the person I have become under the pressure of the frontier. When the Seventeenth Legion came through the jumpgate in bight star-snatching ships and filled up the Ebrekti sky in the shapes of my home, I was at first afraid. A profound discontinuity. To know fear in the shape of one's own face.

The Soviet Union in American accounts tends to be a deprived, and depraved, hell, but there was also much that was sweet, and sheltered, about it, and this book’s portrayal of that country touches the bone for an exile. So does the novel’s evocation of that subtle Soviet sense of living with eyes and ears everywhere; of how sinners find crumbs even at a table set for the new saints of socialism; and of the integrity that survives, miraculously, even in such circumstances. So that the Muscovites mocked in the early part of the book receive, as well, a kind of hidden sympathy. No human being deserves the trauma of a life in a place like the USSR, and that person’s ultimate judgment must take that into account.

Benjamin Franklin wrote little about race, but had a sense of racial loyalty. “[T]he Number of purely white People in the World is proportionably [sic] very small,” he observed. “ . . . I could wish their Numbers were increased.” James Madison, like Jefferson, believed the only solution to the problem of racial friction was to free the slaves and send them away. He proposed that the federal government sell off public lands in order to raise the money to buy the entire slave population and transport it overseas. He favored a Constitutional amendment to establish a colonization society to be run by the President. After two terms in office, Madison served as chief executive of the American Colonization Society, to which he devoted much time and energy. At the inaugural meeting of the society in 1816, Henry Clay described its purpose: to “rid our country of a useless and pernicious, if not dangerous portion of the population.” The following prominent Americans were not merely members but served as officers of the society: Andrew Jackson, Daniel Webster, Stephen Douglas, William Seward, Francis Scott Key, Winfield Scott, and two Chief Justices of the Supreme Court, John Marshall and Roger Taney. All opposed the presence of blacks in the United States and thought expatriation was the only long-term solution. James Monroe was such an ardent champion of colonization that the capital of Liberia is named Monrovia in gratitude for his efforts. As for Roger Taney, as chief justice he wrote in the Dred Scott decision of 1857 what may be the harshest federal government pronouncement on blacks ever written: Negroes were “beings of an inferior order, and altogether unfit to associate with the White race, either in social or political relations; and so far inferior that they have no rights which a White man is bound to respect.” Abraham Lincoln considered blacks to be—in his words—“a troublesome presence” in the United States. During the Lincoln-Douglas debates he expressed himself unambiguously: “I am not nor ever have been in favor of making voters or jurors of negroes, nor of qualifying them to hold office, nor to intermarry with white people; and I will say in addition to this that there is a physical difference between the white and black races which I believe will for ever forbid the two races living together on terms of social and political equality.” His opponent, Stephen Douglas, was even more outspoken, and made his position clear in the very first debate: “For one, I am opposed to negro citizenship in any form. I believe that this government was made on the white basis. I believe it was made by white men for the benefit of white men and their posterity forever, and I am in favor of confining the citizenship to white men—men of European birth and European descent, instead of conferring it upon negroes and Indians, and other inferior races.

It’s not always so easy, it turns out, to identify your core personal projects. And it can be especially tough for introverts, who have spent so much of their lives conforming to extroverted norms that by the time they choose a career, or a calling, it feels perfectly normal to ignore their own preferences. They may be uncomfortable in law school or nursing school or in the marketing department, but no more so than they were back in middle school or summer camp. I, too, was once in this position. I enjoyed practicing corporate law, and for a while I convinced myself that I was an attorney at heart. I badly wanted to believe it, since I had already invested years in law school and on-the-job training, and much about Wall Street law was alluring. My colleagues were intellectual, kind, and considerate (mostly). I made a good living. I had an office on the forty-second floor of a skyscraper with views of the Statue of Liberty. I enjoyed the idea that I could flourish in such a high-powered environment. And I was pretty good at asking the “but” and “what if” questions that are central to the thought processes of most lawyers. It took me almost a decade to understand that the law was never my personal project, not even close. Today I can tell you unhesitatingly what is: my husband and sons; writing; promoting the values of this book. Once I realized this, I had to make a change. I look back on my years as a Wall Street lawyer as time spent in a foreign country. It was absorbing, it was exciting, and I got to meet a lot of interesting people whom I never would have known otherwise. But I was always an expatriate. Having spent so much time navigating my own career transition and counseling others through theirs, I have found that there are three key steps to identifying your own core personal projects. First, think back to what you loved to do when you were a child. How did you answer the question of what you wanted to be when you grew up? The specific answer you gave may have been off the mark, but the underlying impulse was not. If you wanted to be a fireman, what did a fireman mean to you? A good man who rescued people in distress? A daredevil? Or the simple pleasure of operating a truck? If you wanted to be a dancer, was it because you got to wear a costume, or because you craved applause, or was it the pure joy of twirling around at lightning speed? You may have known more about who you were then than you do now. Second, pay attention to the work you gravitate to. At my law firm I never once volunteered to take on an extra corporate legal assignment, but I did spend a lot of time doing pro bono work for a nonprofit women’s leadership organization. I also sat on several law firm committees dedicated to mentoring, training, and personal development for young lawyers in the firm. Now, as you can probably tell from this book, I am not the committee type. But the goals of those committees lit me up, so that’s what I did. Finally, pay attention to what you envy. Jealousy is an ugly emotion, but it tells the truth. You mostly envy those who have what you desire. I met my own envy after some of my former law school classmates got together and compared notes on alumni career tracks. They spoke with admiration and, yes, jealousy, of a classmate who argued regularly before the Supreme Court. At first I felt critical. More power to that classmate! I thought, congratulating myself on my magnanimity. Then I realized that my largesse came cheap, because I didn’t aspire to argue a case before the Supreme Court, or to any of the other accolades of lawyering. When I asked myself whom I did envy, the answer came back instantly. My college classmates who’d grown up to be writers or psychologists. Today I’m pursuing my own version of both those roles.

people love their country, so honestly, looking at the errors of one’s own homeland is not easy. Many American expatriates who have chosen to live in other parts of the world write that it was only from the viewpoint of living outside America that they could clearly see America’s failures. Seeing America as it really is, though, may be quite difficult, even for God’s people. If we ask our loving Lord to open our eyes and show us the true condition of our church and our nation, we will better see the abominations of both.

from, The Siamese Collectors: He needed a jolt. A drastic change. An explosion of old habits. He wanted to drop a hot grenade into his broken life. So he cooked up Barcelona and Madrid, Paris, Hong Kong and sent flurries of e-mails with resumes. And finally, when the only offer arrived in a beaten yellow envelope bearing exotic stamps, his father insisted he take it. At first he refused. Thailand to him was third rate, tainted by ideas of the Golden Triangle, white slavery, sleazy tourists and terrorism. But he only had two choices and neither he nor his father lingered when action was needed. So they said a quick goodbye on the porch, blinking at the crisp noon sun and sweating as the taxi idled. His father said, “Don’t worry. I won’t tell them anything.” His plane arrived sometime in the middle of the night. A lone policeman dipped in leather boots and wearing a motorcycle helmet with a loose chinstrap stood guard in the Bangkok airport. Treece slipped his passport into a pocket and watched a dark-eyed Thai girl half-asleep on her arm inside a little glass money exchange booth. A moment later in the open lobby, he nodded to a man behind a walrus tooth moustache holding a piece of cardboard that said: Mike Treece.

A British expatriate, Philip Aldous, who was secretary of financial affairs in Qaboos’s father’s regime, represented the Omani government in its dealings with the British-and Dutch-run PDO. He had no backup staff of petroleum economists or engineers to assist him in this job.

Seventeenth- and eighteenth-century European maps proudly depicted Africa’s Atlantic coast as bristling with Danish, Dutch, English, French, Portuguese, Spanish, and Swedish forts, garrisons, and trading posts. But most of the stars on the maps had fewer than ten expatriate residents and many had fewer than five. The principality of Whydah, in today’s Benin, exported 400,000 people in the first quarter of the eighteenth century—it was the most important depot in the Atlantic slave trade in that time. Not one hundred Europeans lived there permanently. The largest groups of foreigners were the slavers who camped on the beach as they waited to fill their ships with human cargo.

The ultimate offense of writing and reading expatriate novels, she posited, was to valorize literary production as the creation of “a work of art” detached from the historical realities of modernity; a work of art preoccupied with the construction of a deeply solipsistic and apolitical interiority at the very moment when literature and its readers needed to look outward, to strengthen their “atrophying power to communicate” with others.

I found the isolation of this expatriate life pathetic. Even after years of living in Paris, my godmother, Sandy, was no different. She would wave away my suggestions that she socialize with Parisians. “I don’t speak French!” she would say with a shrug. “They aren’t interested in anyone who doesn’t speak their language.

That's the shock, and the surprise, to a lot of repatriates: No one back home cares. There's an initial, shallow interest in what life is like abroad, but most Americans aren't actually interested, at all.

Young men who had fought for an uncertain cause felt equally uncertain about their place in modern America.

all its occupants had left without her. This troubled Frances not in the least. She already seemed to have made a lot of new friends, she was rich, twice-married, without roots. San Antonio suited her down to the ground. It was filled with painters, expatriates, writers and beatniks, and Frances, who had once lived for several months with an unsuccessful artist in Greenwich Village, felt entirely at home. Before long she had found this house, and when the initial occupations of settling-in were over, cast about for some way of filling in her time. She decided upon an art gallery. In a place where you had both resident painters and visiting tourists, an art gallery was surely a blue-chip investment. She bought

The war was undoubtedly the most profound and inescapable influence on writers in the 1920s. But it was far from the only influence. Social, political and aesthetic developments were percolating throughout the first part of the 20th century. In Paris,