Homeland Book Quotes

The true birthplace is that wherein for the first time one looks intelligently upon oneself; my first homelands have been books, and to a lesser degree schools.

I have always had a special affinity for libraries and librarians, for the most obvious reasons. I love books. (One of my first Jobs was shelving books at a branch of the Chicago Public Library.) Libraries are a pillar of any society. I believe our lack of attention to funding and caring for them properly in the United States has a direct bearing on problems of literacy, productivity, and our inability to compete in today's world. Libraries are everyman's free university.

A long time ago, I read in a book that a woman's homeland is wherever she fell in love.

Surely those who know the great passionate heart of Jehovah must deny their own loves to share in the expression of His. Consider the call from the Throne above, "Go ye," and from round about, "Come over and help us," and even the call from the damned souls below, "Send Lazarus to my brothers, that they come not to this place." Impelled, then, by these voices, I dare not stay home while Quichuas perish. So what if the well-fed church in the homeland needs stirring? They have the Scriptures, Moses, and the Prophets, and a whole lot more. Their condemnation is written on their bank books and in the dust on their Bible covers. American believers have sold their lives to the service of Mammon, and God has His rightful way of dealing with those who succumb to the spirit of Laodicea.

The revolt. It will come. The Order cannot stand—evil cannot stand, not forever, anyway. In my homeland, when I was young, there used to be beauty, and there used to be freedom. They were shamed into giving up their lives, their freedom, bit by bit, to the cause of fairness to all men. People didn’t know what they had, and let freedom slip away for nothing but the hollow promise of a better world, a world without effort, without struggle to achieve, without productive work. It was always someone else who would do these things, who would provide, who would make their lives easy.

I get the feeling all your knowledge of my homeland comes from reading books about nineteenth century orphans.

we no longer live in a nation, but in a Homeland.

My nation is my family. And family is the basis of my inner being, the solid ground on which I stand… If family breaks from the inside, it leads to complete destruction… I have a mission… Once, when my nation, my family, needs me, I must be there…

Like all empires, the harsh and violent forms of control that have been used on the “wretched of the earth,” have migrated back to the homeland in a time of decay to keep the population in check. The tyranny we have imposed on others is now being imposed on us.

We can't all leave this country, Bijan had told me-this is our home. The world is a large place, my magician had said when I went to him with my woes. You can write and teach wherever you are. You will be read more and heard better, in fact, once you are over there. To go or not to go? In the long run, it's all very personal, my magician reasoned. I always admired your former colleague's honesty, he said. Which former colleague? Dr. A, the one who said his only reason for leaving was because he liked to drink beer freely. I am getting sick of people who cloak their personal flaws and desires in the guise of patriotic fervor. They stay because they have no means of living anywhere else, because if they leave, they won't be the big shots they are over here; but they talk about sacrifice for the homeland. And then those who do leave claim they've gone in order to criticize and expose the regime. Why all these justifications?

So what if the well-fed church in the homeland needs stirring? They have the Scriptures, Moses, and the Prophets, and a whole lot more. Their condemnation is written on their bank books and in the dust on their Bible covers. American believers have sold their lives to the service of Mammon, and God has His rightful way of dealing with those who succumb to the spirit of Laodicea.20

My main goal in this book is to deconstruct the concept of the Jewish “historical right” to the Land of Israel and its associated nationalist narratives, whose only purpose was to establish moral legitimacy for the appropriation of territory.

Brighton Beach does not look, smell, or sound like Russia. It's a parody of Russia at best, something as different from the real thing as a picture of the Eiffel Tower. Yes, they sell Russian food on Brighton Beach, and Russian books and videos, and Russian clothes, and there are Russian restaurants and Russian nightclubs, and everybody speaks Russian, but the Russianness of the place is so concentrated that it feels ridiculously exaggerated. Everything Russian on Brighton Beach is too Russian, far more Russian than in real Russia. This is what happens all over Brooklyn. From the Scandinavians of Bay Ridge to the Chinese of Sunset Park, Brooklyn's immigrants go to ridiculous extremes to re-create their homelands only to end up with a vulgar pastiche.

His first plan of attack was to plant the words in as many areas of his homeland as possible. He planted them day and night, and cultivated them. He watched them grow, until eventually, great forests of words had risen throughout Germany.... it was a nation of farmed thoughts.

Book, when I close you life itself opens. I hear broken screams in the harbor. The copper slugs cross the sandy areas, descending to Tocopilla. It is night. Between the islands our ocean palpitates with fish. It touches the feet, the thighs, the chalky ribs of my homeland. Night touches the shoreline and rises while singing at daybreak like a guitar awakening. I feel the irresistible force of the ocean's call. I am called by the wind, and called by Rodriguez, José Antonio, I received a telegram from the "Mina" worker's union and the one I love (I won't tell you her name) waits for me in Bucalemu. Book, you haven't been able to enwrap me, you haven't covered me with typography, with celestial impressions, you haven't been able to trap my eyes between covers, I leave you so I can populate groves with the hoarse family of my song, to work burning metals or to eat grilled meat at the fireside in the mountains. I love books that are explorers, books with forest and snow, depth and sky, but I despise the book of spiders that employs thought to weave its venomous wires to trap the young and unsuspecting fly. Book, free me. I don't want to be entombed like a volume, I don't come from a tome, my poems don't eat poems, they devour passionate events, they're nurtured by the open air and fed by the earth and by men. Book, let me wander the road with dust in my low shoes and without mythology: go back to the library while I go into the streets. I've learned to take life from life, to love after a single kiss, and I didn't teach anything to anyone except what I myself lived, what I shared with other men, what I fought along with them: what I expressed from all of us in my song.

The fuhrer decided he would rule the world with words. "I will never fire a gun," he said, "I will not have to." Still, he was not rash. Let's allow him at least that much. He was not a stupid man at all. His first plan of attack was to plant the words in as many areas of his homeland as possible.

Yes, the Führer decided that he would rule the world with words. “I will never fire a gun,” he devised. “I will not have to.” Still, he was not rash. Let’s allow him at least that much. He was not a stupid man at all. His first plan of attack was to plant the words in as many areas of his homeland as possible.

Jim devoted ten days largely to prayer to make sure that this was indeed what God intended for him. He was given new assurance, and wrote to his parents of his intention to go to Ecuador. Understandably, they, with others who knew Jim well, wondered if perhaps his ministry might not be more effective in the United States, where so many know so little of the Bible's really message He replied: "I dare not stay home while Quiches perish. What if the well-filled church in the homeland needs stirring? They have the Scriptures Moses, and the prophets, and a whole lot more. Their condemnation is written on their bank books and in the dust on their Bible covers.

84 When We made a covenant with you, We said, ‘You shall not shed each other’s blood, nor turn your people out of their homes.’ You consented to this and bore witness. 85 Yet, here you are, slaying one another and driving some of your own people from their homelands, aiding one another against them, committing sin and aggression; but if they came to you as captives, you would ransom them. Surely their very expulsion was unlawful for you. Do you believe in one part of the Book and deny another part of it? Those of you who act thus shall be rewarded with disgrace in this world and with a severe punishment on the Day of Resurrection. God is never unaware of what you do.

Working on my book about refugees, I learned a great deal about trauma and recover, and with the help of the people I spoke with developed what I called "a healing package of treatments." These treatments could be medical interventions from Western doctors, traditional medicines from the refugee's culture of origin, or basic pleasures. For example, a common healing package for a refugee family included going to city parks, cooking foods from their homelands, and meeting people who spoke their language. All of us can create our own healing packages by thinking about that which makes us feel healthy, calm, and happy. We can write our own prescriptions for health that include nutrition and exercise, relationships, things we enjoy, and gratitude.

IN WRITING THIS BOOK, I returned again and again to what people call my homeland, where my parents were born, as was I. But for the Vietnamese, the homeland is not simply the country of origin. It is the village where one’s father was born and where one’s father was buried. My father’s father died where he was supposed to, as my father will not and as I will not, in the province of his birth, his mausoleum thirty minutes from Ho Chi Minh’s birthplace.

So how much Neanderthal ancestry do people outside of Africa carry today? We found that non-African genomes today are around 1.5 to 2.1 percent Neanderthal in origin,24 with the higher numbers in East Asians and the lower numbers in Europeans, despite the fact that Europe was the homeland of the Neanderthals.25 We now know that at least part of the explanation is dilution. Ancient DNA from Europeans who lived before nine thousand years ago shows that pre-farming Europeans had just as much Neanderthal ancestry as East Asians do today.26 The reduction in Neanderthal ancestry in present-day Europeans is due to the fact that they harbor some of their ancestry from a group of people who separated from all other non-Africans prior to the mixture with Neanderthals (the story of this early-splitting group revealed by ancient DNA is told in part II of this book). The spread of farmers with this inheritance diluted the Neanderthal ancestry in Europe, but not in East Asia.

The lost self: With the passing of the cosmological myths and the fading of Christianity as a guarantor of identity of the self, the self becomes dislocated, Jefferson or no Jefferson, is both cut loose and imprisoned by its own freedom, yet imprisoned by a curious and paradoxical bondage like a Chinese handcuff, so that the very attempts to free itself, e.g., by ever more refined techniques for the pursuit of happiness, only tighten the bondage and distance the self ever farther from the very world is wishes to inhabit as its homeland. The rational Jeffersonian pursuit of happiness embarked upon in the American Revolution translates into the flaky euphoria of the late twentieth century. Every advance in an objective understanding of the Cosmos and in its technological control further distances the self from the Cosmos precisely in the degree of the advance—so that in the end the self becomes a space-bound ghost which roams the very Cosmos it understands perfectly.

Australopithecus, which means ‘Southern Ape’. About 2 million years ago, some of these archaic men and women left their homeland to journey through and settle vast areas of North Africa, Europe and Asia. Since survival in the snowy forests of northern Europe required different traits than those needed to stay alive in Indonesia’s steaming jungles, human populations evolved in different directions. The result was several distinct species, to each of which scientists have assigned a pompous Latin name.

The refugee to me is an ambassador. She comes with tales from an ancient, far-away world. The stories, the wisdom, is honed in adversity. My book, Adagio, comes in part from my experience of visiting refugees in jail, and advocating for refugees in my homeland of Italy. The words I write are not only mine, but a contemplation on the loss, grief and hope of those I care for. This is why I donate all my royalties back to refugee support charities. My poetry was written for them and it should return to them.

Such radical social engineering at the expense of the indigenous population is the way of all colonial settler movements. In Palestine, it was a necessary precondition for transforming most of an overwhelmingly Arab country into a predominantly Jewish state. As this book will argue, the modern history of Palestine can best be understood in these terms: as a colonial war waged against the indigenous population, by a variety of parties, to force them to relinquish their homeland to another people against their will.

Twenty minutes later, I was sitting in the federal building that housed the Department of Homeland Security, about fifteen stories up, locked in a standard federal issue interrogation room. Metal chair, metal table, big one-way mirror window, just like the movies. My arms were bound behind me with at least three flex-cuffs. The only addition to the room were the four tactical team members standing in each corner of the room, M4 rifles slung across their chests. Books, Splitter, Data and old Rattler himself, Agent Simmons.

I don’t know when I started to realize that my country’s past was incomprehensible and obscure to me, a real shadowy terrain, nor can I remember the precise moment when all that i’d believed so trustworthy and predictable—the place I’d grown up, whose language I speak and customs I know, the place whose past I was taught in school and in university, whose present I have become accustomed to interpreting and pretending I understand—began to turn into a place of shadows out of whcih jumped horrible creatures as soon as we dropped our guard. With time I have come to think that this is the true reason why writers write aboutn the places of childhood and adolescence and even their early touth: you don’t write about what you know and understand, and much less do you write because you know and understand, but because you understand that all your knowledge and comprehension is false, a mirage and an illusion, so your books are not, could not be, more than elaborate displays of disorientation: extensive and multifarious declarations of preplexity. All that I thought was so clear, you then think, now turns out to be full of duplicities and hidden intentions, like a friend who betrays us. To that revelation, which is always annoying and often frankly painful, the writer responds in the only way one knows how: with a book. And that’s how you try to mitigate your disconcertion, reduce the space between what you don’t know and what can be known, and most of all resolve your profound disagreement with that unpredictable reality. “Out of the quarrel with others we make rhetoric,” wrote Yeats. “Out of the quarrel with ourselves we make poetry.” And what happens when both quarrels arise at the same time, when fighting with the world is a reflection or a transfiguration of the subterranean but constant confrontation you have with yourself? Then you write a book like the one I’m writing now, and blindly trust that the book will mean something to somebody else.

Because he was good!’ Smiley snapped, and there was a startled silence everywhere, while he recovered himself. ‘Vladimir’s father was an Estonian and a passionate Bolshevik, Oliver,’ he resumed in a calmer voice. ‘A professional man, a lawyer. Stalin rewarded his loyalty by murdering him in the purges. Vladimir was born Voldemar but he even changed his name to Vladimir out of allegiance to Moscow and the Revolution. He still wanted to believe, despite what they had done to his father. He joined the Red Army and by God’s grace missed being purged as well. The war promoted him, he fought like a lion, and when it was over, he waited for the great Russian liberalisation that he had been dreaming of, and the freeing of his own people. It never came. Instead, he witnessed the ruthless repression of his homeland by the government he had served. Scores of thousands of his fellow Estonians went to the camps, several of his own relatives among them.’ Lacon opened his mouth to interrupt, but wisely closed it. ‘The lucky ones escaped to Sweden and Germany. We’re talking of a population of a million sober, hard-working people, cut to bits. One night, in despair, he offered us his services. Us, the British. In Moscow. For three years after that he spied for us from the very heart of the capital. Risked everything for us, every day.

When informed that it was the house of God, not the sultan, he said nothing. For the Mongols, the one God was the Eternal Blue Sky that stretched from horizon to horizon in all four directions. God presided over the whole earth; he could not be cooped up in a house of stone like a prisoner or a caged animal, nor, as the city people claimed, could his words be captured and confined inside the covers of a book. In his own experience, Genghis Khan had often felt the presence and heard the voice of God speaking directly to him in the vast open air of the mountains in his homeland, and by following those words, he had become the conqueror of great cities and huge nations.

The best word shakers were those who understood the true power of words. They were always able to climb the highest. One such word shaker was a small, skinny girl. She was renowned as the last of her region because she knew how powerless a person could be without words. She had desire. She was hungry for them. One day, however, she met a man who was despised by her homeland, even though he was born in it. They became good friends, and when the man was sick, the word shaker allowed a single teardrop to fall on his face. The tear was made of friendship - a single word - which dried and became a seed. When next the girl was in the forest, she planted that seed amongst the other trees. She watered it before and after every shift.

He couldn’t believe that you could look up anyone and seek them out, that all you had to do to prove you weren’t an orphan was to open a book and point to your parents. It was unfathomable that a permanent link existed to mothers and fathers and lost mates, that they were forever fixed in type. He flipped through the pages. Donaldson, Jimenez, Smith—all it took was a book, a little book could save you a lifetime of uncertainty and guesswork. Suddenly he hated his small, backward homeland, a land of mysteries and ghosts and mistaken identities. He tore a page from the back of the book and wrote across the top: Alive and Well in North Korea. Below this he wrote the names of all the people he’d helped kidnap. Next to Mayumi Nota, the girl from the pier, he placed a star of exception.

Having spent my first year in prison, I want to tell everyone exactly the same thing I shouted to those who gathered outside the court when the guards were taking me off to the police truck. Don’t be afraid of anything. This is our country and it’s the only one we have. The only thing we should fear is that we will surrender our homeland to be plundered by a gang of liars, thieves, and hypocrites. That we will surrender without a fight, voluntarily, our own future and the future of our children. Huge thanks to all of you for your support. I can feel it. I’d just like to add: This year has gone by incredibly quickly. It seems only yesterday I was boarding the plane to Moscow, and now I’ve already completed a year in prison. It’s true what they say in science books: time on earth and in space passes at different speeds. I love you all. Hugs to everyone.

From Moses' point of view, he was now permanently separated both from what he regarded as his homeland, Egypt, and also from the people he now identified with as his own, Israel. Consider, then, the spiritual challenge that was his. He was a failure as a deliverer of his people, a failure as a citizen of Egypt, unwelcome among either of the nations he might have called his own, a wanted man, a now-permanent resident of an obscure place, alone and far from his origins, and among people of a different religion (however much or little Midianite religion may have shared some features with whatever unwritten Israelite religion existed at this time). His character, as we have seen, was clearly that of a deliverer. His circumstances, however, offered no support for any calling appropriate to that character. It would surely require an amazing supernatural action of a sovereign God for this washed-up exile to play any role in Israel's future. Moses knew this, and his statement, “I have become an alien in a foreign land,” resignedly confirms it 152

The emotions commanding him were similarly simple and straightforward. He feared what he could not understand, and he despised what he feared. But acknowledging fear did not make him a coward – for he had proclaimed for himself an eternal war against all that threatened him, be it a devious wife who had raised walls round her soul, or conspirators against the empire of Lether. His enemies, he well understood, were the true cowards. They thought within clouds that obscured all the harsh truths of the world. Their struggles to ‘understand’ led, inevitably, to seditious positions against authority. Even as they forgave the empire’s enemies, they condemned the weaknesses of their own homeland – not recognizing that they themselves personified such weaknesses. An empire such as Lether was ever under siege. (...) A siege, inside and out, yes – the very privileges the empire granted were exploited by those who would see the empire destroyed. And there could be no room for ‘understanding’ such people – they were evil, and evil must be expurgated.

At a crucial point of the Battle of Britain, when German warplanes were bombing London daily, every available British aircraft was in the sky to stop the planes from reaching the city. As Churchill sat in a car with his military secretary he said, “Don’t speak to me. I have never been so moved.” Churchill sat quietly for five minutes. He then turned to his secretary and asked him to write down a thought that would become one of the most famous quotes of World War II: “Never in the field of human conflict has so much been owed by so many to so few.”6 Only four words in that sentence are more than one syllable and, in six words, Churchill told the entire story of British courage and what it meant to the rest of the world: so much, so many, so few. Those six words summarize stories that fill entire books. “So much” stands for freedom, democracy, and liberty—much of which would have been eliminated if Hitler had not been stopped. “So many” represents the entire population of the British empire at the time and those who lived in the countries Hitler invaded. “So few” is a reference to a small number of English pilots, many of whom were killed in the skies as they defended their homeland.

In the wake of the Cognitive Revolution, gossip helped Homo sapiens to form larger and more stable bands. But even gossip has its limits. Sociological research has shown that the maximum ‘natural’ size of a group bonded by gossip is about 150 individuals. Most people can neither intimately know, nor gossip effectively about, more than 150 human beings. Even today, a critical threshold in human organisations falls somewhere around this magic number. Below this threshold, communities, businesses, social networks and military units can maintain themselves based mainly on intimate acquaintance and rumour-mongering. There is no need for formal ranks, titles and law books to keep order. 3A platoon of thirty soldiers or even a company of a hundred soldiers can function well on the basis of intimate relations, with a minimum of formal discipline. A well-respected sergeant can become ‘king of the company’ and exercise authority even over commissioned officers. A small family business can survive and flourish without a board of directors, a CEO or an accounting department. But once the threshold of 150 individuals is crossed, things can no longer work that way. You cannot run a division with thousands of soldiers the same way you run a platoon. Successful family businesses usually face a crisis when they grow larger and hire more personnel. If they cannot reinvent themselves, they go bust. How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants and empires ruling hundreds of millions? The secret was probably the appearance of fiction. Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination. Churches are rooted in common religious myths. Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees.

That’s when Eena cut in. Both Ravelly and Unan looked to her as she announced, “My favorite part of the book is at the very end.” “Where Imorih battles the three-headed dragon,” Unan presumed. Eena shook her head. “Nope.” “Afterwards, where Imorih befriends the beast and earns his trust,” Ravelly guessed. Eena shook her head again. “No, sir. I mean the very end.” Unan’s brow crinkled as he tried to recall what came next in the story. “Where she finds her prince who was held captive by none other than the same three-headed dragon?” The young Sha shook her head a third time. “I know! When the dragon flies them on his back to the edge of their homeland! That would be quite the experience, wouldn’t it?” Ravelly seemed certain he had guessed the finishing act of the story. “That’s not the very, very end,” Eena grinned. “But that’s the last page,” Unan contended, his finger pointing at the final leaf in the book. Wahlister was the one who finally guessed the correct answer. “They kiss on the dragon’s back at the very end. That’s where they promise to never allow anything, even death, to separate them again.” “Yes!” Eena chirped. “That’s the best scene of all.” “I don’t recall that promise,” Ravelly admitted. Unan assured the old Grott, “It’s right here.” He read the line that told of a promise made sure by a kiss. “Their lips sealed the whispered vow, ‘We shall never part again, even if our fate is to haunt one another in death.’” After reading it, he groaned aloud. “Only a woman would remember that line.

At the time of the Fourth Fire, the history of another people came to be braided into ours. Two prophets arose among the people, foretelling the coming of the light-skinned people in ships from the east, but their visions differed in what was to follow. The path was not clear, as it cannot be with the future. The first prophet said that if the offshore people, the zaaganaash, came in brotherhood, they would bring great knowledge. Combined with Anishinaabe ways of knowing, this would form a great new nation. But the second prophet sounded a warning: He said that what looks like the face of brotherhood might be the face of death. These new people might come with brotherhood, or they might come with greed for the riches of our land. How would we know which face is the true one? If the fish became poisoned and the water unfit to drink, we would know which face they wore. And for their actions the zaaganaash came to be known instead as chimokman—Vne long-knife people. The prophecies described what eventually became history. They warned the people of those who would come among them with black robes and black books, with promises of joy and salvation. The prophets said that if the people turned against their own sacred ways and followed this black-robe path, then the people would suffer for many generations. Indeed, the burial of our spiritual teachings in the time of the Fifth Fire nearly broke the hoop of the nation. People became separated from their homelands and from each other as they were forced onto reservations. Their children were taken from them to learn the zaaganaash ways. Forbidden by law to practice their own religion, they nearly lost an ancient worldview. Forbidden to speak their languages, a universe of knowing vanished in a generation. The land was fragmented, the people separated, the old ways blowing away in the wind; even the plants and animals began to turn their faces away from us. The time was foretold when the children would turn away from the elders; people would lose their way and their purpose in life. They prophesied that, in the time of the Sixth Fire, “the cup of life would almost become the cup of grief.” And yet, even after all of this, there is something that remains, a coal that has not been extinguished. At the First Fire, so long ago, the people were told that it is their spiritual lives that will keep them strong. They say that a prophet appeared with a strange and distant light in his eyes. The young man came to the people with the message that in the time of the seventh fire, a new people would emerge with a sacred purpose. It would not be easy for them. They would have to be strong and determined in their work, for they stood at a crossroads. The ancestors look to them from the flickering light of distant fires. In this time, the young would turn back to the elders for teachings and find that many had nothing to give. The people of the Seventh Fire do not yet walk forward; rather, they are told to turn around and retrace the steps of the ones who brought us here. Their sacred purpose is to walk back along the red road of our ancestors’ path and to gather up all the fragments that lay scattered along the trail. Fragments of land, tatters of language, bits of songs, stories, sacred teachings—all that was dropped along the way. Our elders say that we live in the time of the seventh fire. We are the ones the ancestors spoke of, the ones who will bend to the task of putting things back together to rekindle the flames of the sacred fire, to begin the rebirth of a nation.

Let the nations be glad and sing for joy…. —Psalm 67:4 (KJV) My wife was poring over a map of Europe. “Look, Danny. My homeland is a tiny little country. I had no idea it was so small.” “I know, you could put maybe half a dozen Irelands inside the state of Texas.” It may be small, but Ireland has made a huge impression on the world. More than a dozen US presidents and some thirty-four million Americans trace their roots to Ireland, including my own auburn bride. Officially, Saint Patrick’s Day honors the missionary who came to Ireland about 1,600 years ago. There he started hundreds of churches and baptized thousands, thus raising the moral profile of Ireland. But most of his life is a mystery and forgotten. Unofficially, Saint Patrick’s Day is everybody’s opportunity to be Irish for a day, regardless of religion or nationality. By the simple act of wearing green, I can be lucky or bonny or practice a bit of blarney. In short, I can be happy for a day. There are many ways to celebrate the day. Some daring types dye their hair green or wear shamrock tattoos. Others march in parades or attend Irish festivals, where they dance an Irish jig or enjoy an Irish stew. More serious types demonstrate for green causes or go to spiritual retreats, where they pray for missionaries. Yes, I will wear green today, so I don’t get pinched. And I will listen to some fine Irish music, starting with my favorite, “Danny Boy.” I will also pray for some of my former students who are currently missionaries in Ireland. Most of all, I will try to be happy for the day. That’s what it’s really all about, isn’t it? And if I can be happy for one day, why not every day? There is much to be happy about, God. Help me find a reason to sing with joy every day. —Daniel Schantz Digging Deeper: Ps 16:9; Is 55:12

‌* When the coughing stopped, there was nothing but the nothingness of life moving on with a shuffle, or a near-silent twitch. ‌* Mistakes, mistakes, it’s all I seem capable of at times ‌*No matter how many times she was told that she was loved, there was no recognition that the proof was in the abandonment. ‌*It’s much easier, she realized, to be on the verge of something than to actually be it ‌*When death captures me,” the boy vowed, “he will feel my fist on his face.”. ‌*he’d turned for one last look at his family as he left the apartment. Perhaps then the guilt would not have been so heavy. No final goodbye. No final grip of the eyes. Nothing but goneness. ‌ *Wrecked, but somehow not torn into pieces. ‌*Life had altered in the wildest possible way, but it was imperative that they act as if nothing at all had happened. ‌*“If we gamble on a Jew,” said Papa soon after, “I would prefer to gamble on a live one,” and from that moment, a new routine was born. *‌you should know it yourself—a young man is still a boy, and a boy sometimes has the right to be stubborn.” ‌*The fire was nothing now but a funeral of smoke, dead and dying, simultaneously. ‌*Even death has a heart.. ‌* In truth, I think he was afraid. Rudy Steiner was scared of the book thief’s kiss. He must have longed for it so much. He must have loved her so incredibly hard. So hard that he would never ask for her lips again and would go to his grave without them. ‌*There is death. Making his way through all of it. On the surface: unflappable, unwavering. Below: unnerved, untied, and undone. *‌That damn snowman,” she whispered. “I bet it started with the snowman—fooling around with ice and snow in the cold down there.” Papa was more philosophical. “Rosa, it started with Adolf.” *‌There were broken bodies and dead, sweet hearts. Still, it was better than the gas ‌*They were French, they were Jews, and they were you. ‌*Sometimes she sat against the wall, longing for the warm finger of paint to wander just once more down the side of her nose, or to watch the sandpaper texture of her papa’s hands. If only she could be so oblivious again, to feel such love without knowing it, mistaking it for laughter and bread with only the scent of jam spread out on top of it. *‌Himmel Street was a trail of people, and again, Papa left his accordion. Rosa reminded him to take it, but he refused. “I didn’t take it last time,” he explained, “and we lived.” War clearly blurred the distinction between logic and superstition. ‌*Silence was not quiet or calm, and it was not peace. ‌*“I should have known not to give the man some bread. I just didn’t think.” “Papa, you did nothing wrong.” “I don’t believe you. ‌ * I’m an idiot.” No, Papa. You’re just a man.. ‌*What someone says and what happened are usually two different things ‌* despised by his homeland, even though he was born in it ‌ *“Of course I told him about you,” Liesel said. She was saying goodbye and she didn’t even know it. ‌*Say something enough times and you never forget it ‌*robbery of his life? ‌*Those kinds of souls always do—the best ones. The ones who rise up and say, “I know who you are and I am ready. Not that I want to go, of course, but I will come.” Those souls are always light because more of them have been put out. More of them have already found their way to other places ‌*One could not exist without the other, because for Liesel, both were home. Yes, that’s what Hans Hubermann was for Liesel Meminger ‌*DEATH AND LIESEL It has been many years since all of that, but there is still plenty of work to do. I can promise you that the world is a factory. The sun stirs it, the humans rule it. And I remain. I carry them away.

Speech to the Reichstag Berlin, December 11 Deputies! Men of the German Reichstag! Ever since the rejection of my last peace proposal in July 1940, we have been aware that this war has to be fought to the bitter end. That the Anglo-American, Jewish-capitalist world formed a front with Bolshevism does not come as a surprise to us National Socialists. At home, we found them in the same union, and we succeeded in our struggle at home by defeating our enemies after a sixteen-year-long struggle for power. When I decided twenty-three years ago to enter politics in order to reverse the decline of the nation, I was a nameless, unknown soldier. Many of you know how difficult the first years of this struggle were. The way from a small movement of seven men to the taking over of responsible government on January 30, 1933, was so miraculous that Providence itself must have made it possible through its blessings. Today, I head the strongest army in the world, the mightiest air force, and a proud navy. Behind me, I am conscious of the sworn community of the party, which made me great and which became great through me. The enemies that I confront have been known to be our enemies for over twenty years. Alas, the road that lies ahead of me cannot be compared to the one lying behind me. The German Volk realizes the decisiveness of the hour for its existence. Under the most difficult circumstances, millions of soldiers are obediently and loyally doing their duty. The American President and his plutocratic clique have called us a people of have nots. That is right! And these have-nots want to live. In any event, they will not allow the owners to rob them of the little that they have to live on. My party comrades, you know my relentless resolve to conclude a struggle victoriously once it has begun. You know my intention not to shy away from anything in such a fight and to break all the resistance that has to be broken. In my speech on September 1, 1939, I assured you that, in this struggle, neither the force of arms nor time will defeat Germany. I want to assure my enemies that neither will the force of arms nor time defeat us, but neither inner doubts make us falter in the fulfillment of our duty. When we consider the sacrifices of our soldiers, how they risk their lives, then the sacrifices of the homeland become completely insignificant and unimportant. When we think of the numbers of those who, generations before us, fell for the existence and greatness of the German Volk, then we become all the more aware of the greatness of the duty imposed on us. Whoever seeks to forsake this duty has no right to expect treatment as a Volksgenosse in our midst. Therefore, no one can expect to live who thinks that he can depreciate the front’s sacrifices at home. Irrespective of the form of disguise for this attempt to disrupt this German front, to undermine this Volk’s willingness to resist, to weaken the authority of this regime, to sabotage the efforts of the homeland, the offender will fall! There will be only one difference: the soldier honorably makes this sacrifice at the front, while the other, who wishes to depreciate this honorable sacrifice, dies in shame. Our enemies should not deceive themselves. In the two thousand years of the history known to us, our German Volk has never been more unified and united than it is today. The Lord of the Worlds has done so many great things for us in the last years that we bow in gratitude before Providence, which has permitted us to be members of such a great Volk. We thank Him that, in view of past and future generations of the German Volk, we were also allowed to enter our names honorably in the undying book of German history.

But here’s the dilemma: Why is “how-to” so alluring when, truthfully, we already know “how to” yet we’re still standing in the same place longing for more joy, connection, and meaning? Most everyone reading this book knows how to eat healthy. I can tell you the Weight Watcher points for every food in the grocery store. I can recite the South Beach Phase I grocery shopping list and the glycemic index like they’re the Pledge of Allegiance. We know how to eat healthy. We also know how to make good choices with our money. We know how to take care of our emotional needs. We know all of this, yet … We are the most obese, medicated, addicted, and in-debt Americans EVER. Why? We have more access to information, more books, and more good science—why are we struggling like never before? Because we don’t talk about the things that get in the way of doing what we know is best for us, our children, our families, our organizations, and our communities. I can know everything there is to know about eating healthy, but if it’s one of those days when Ellen is struggling with a school project and Charlie’s home sick from school and I’m trying to make a writing deadline and Homeland Security increased the threat level and our grass is dying and my jeans don’t fit and the economy is tanking and the Internet is down and we’re out of poop bags for the dog—forget it! All I want to do is snuff out the sizzling anxiety with a pumpkin muffin, a bag of chips, and chocolate. We don’t talk about what keeps us eating until we’re sick, busy beyond human scale, desperate to numb and take the edge off, and full of so much anxiety and self-doubt that we can’t act on what we know is best for us. We don’t talk about the hustle for worthiness that’s become such a part of our lives that we don’t even realize that we’re dancing. When I’m having one of those days that I just described, some of the anxiety is just a part of living, but there are days when most of my anxiety grows out of the expectations I put on myself. I want Ellen’s project to be amazing. I want to take care of Charlie without worrying about my own deadlines. I want to show the world how great I am at balancing my family and career. I want our yard to look beautiful. I want people to see us picking up our dog’s poop in biodegradable bags and think, My God! They are such outstanding citizens. There are days when I can fight the urge to be everything to everyone, and there are days when it gets the best of me.

تولی اسم هامفری را صفحهٔ اول همۀ کتاب‌ها نوشت، به این خیال که سال‌ها بعد غریبه‌ای کتاب را باز ‌کند و ‌ببیند رویش نوشته «هامفری اوستروپولر» و از خودش بپرسد این اسم از آنِ که بوده و چرا این کتاب را فروخته است. تولی فکر کرد آدم‌ها معمولاً کتاب‌هایشان را نگه می‌دارند، نه به این خاطر که شاید دوباره بخوانندشان، بلکه چون این اشیا حاوی گذشته‌اند، تار و پود خودشانند در یک مکان خاص، در یک زمان خاص؛ هر کتاب تکه‌ای از خرد فرد است، حالا چه کتاب را دوست داشته باشد، چه از آن خوشش نیامده باشد و فقط تا صفحۀ چهلمش پیش رفته باشد. ممکن است آدم‌ها توی سر خودشان به دام بیفتند، اما زندگی‌شان را صرف بیرون آمدن از آن اتاق دربسته می‌کنند. به همین خاطر هم بود که آدم‌ها بچه‌دار می‌شدند، وطن برایشان مهم می‌شد و بعد از یک سفر طولانی، هیچ‌چیز مثل تختخواب خودشان به آن‌ها نمی‌چسبید.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf of Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in the having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.

... It strikes me that if I'm in such a febrile and imaginative mood I ought to take advantage of it with some serious writing exercises or at least a few ideas for stories, if only to demonstrate that I'm not treating this here commonplace book solely as a journal to record my most recent attacks of jitters! Maybe I should roll my sleeves up and attempt as least an opening practice paragraph or two of this confounded novel I'm pretending to be writing. Let's see how it looks. Marblehead: An American Undertow By Robert D. Black Iron green, the grand machinery of the Atlantic grates foam gears against New England with the rhythmic thunder of industrial percussion. A fine dust of other lands and foreign histories is carried in suspension on its lurching, slopping mechanism: shards of bright green glass from Ireland scoured blunt and opaque by brine, or sodden splinters of armada out of Spain. The debris of an older world, a driftwood of ideas and people often changed beyond all recognition by their passage, clatters on the tideline pebbles to deposit unintelligible grudges, madnesses and visions in a rank high-water mark, a silt of fetid dreams that further decompose amid the stranded kelp or bladder-wrack and pose risk of infection. Puritans escaping England's murderous civil war cast broad-brimmed shadows onto rocks where centuries of moss obscured the primitive horned figures etched by vanished tribes, and after them came the displaced political idealists of many nations, the religious outcasts, cults and criminals, to cling with grim determination to a damp and verdant landscape until crushed by drink or the insufferable weight of their accumulated expectations. Royalist cavaliers that fled from Cromwell's savage interregnum and then, where their puritanical opponents settled the green territories to the east, elected instead to establish themselves deep in a more temperate South, bestowing their equestrian concerns, their courtly mannerisms and their hairstyles upon an adopted homeland. Heretics and conjurors who sought new climes past the long shadow of the stake; transported killers and procurers with their slates wiped clean in pastures where nobody knew them; sour-faced visionaries clutching Bunyan's chapbook to their bosoms as a newer and more speculative bible, come to these shores searching for a literal New Jerusalem and finding only different wilderness in which to lose themselves and different game or adversaries for the killing. All of these and more, bearing concealed agendas and a hundred diverse afterlives, crashed as a human surf on Plymouth Rock to fling their mortal spray across the unsuspecting country, individuals incendiary in that having lost their ancestral homelands they were without further longings to relinquish. Their remains, ancient and sinister, impregnate and inform the factory-whistle furrows of oblivious America.

Understandably, they, with others who knew Jim well, wondered if perhaps his ministry might not be more effective in the United States, where so many know so little of the Bible’s real message. He replied: “I dare not stay home while Quichuas perish. What if the well-filled church in the homeland needs stirring? They have the Scriptures Moses, and the prophets, and a whole lot more. Their condemnation is written on their bank books and in the dust on their Bible covers.

This book was inspired by the story of the people who set out on a walk for help on March 30, 1849, in Doolough, Ireland. It was a hard story to hear, and a hard story to tell, not least because to separate the story from the history, the people from what had happened to them, was a difficult process. For a long time, I struggled with the idea of giving a voice to those who’d been silenced, of making them into characters in a story of my telling. Their history, their ending, is theirs alone. I can only hope that those who didn’t survive Doolough, who didn’t get to tell their own story, would have been glad to have had it recounted as it is here, and that they would forgive me any mistellings, omissions, or misunderstandings. This book is for them, and for the Cayuse people of the Pacific Northwest, who today form part of the Confederated Tribes of the Umatilla Indian Reservation in northeast Oregon. The Cayuse are, as they say, still here. The Irish and the Cayuse were banished to wander the world. May their souls, and the souls of their ancestors and their descendants, find peace in their ancestral homelands.

It was not the worst war in the world, although it left over a million dead and injured. At first the war seemed to pull the divided country together: we were all Iranian and the enemy had attacked our homeland. But even in this, many were not allowed to participate fully. From the regime’s point of view, the enemy had attacked not just Iran; it had attacked the Islamic Republic, and it had attacked Islam.

Migration from Eastern to Western Europe under Cold War conditions was restricted, because socialist states generally did not allow emigration, and the—not only metaphorical—Iron Curtain provided a very real obstacle to mobility. The main legal way to permanently emigrate from one’s homeland was through what this book refers to as ethnically coded family reunification, available mainly for citizens identified as Germans and Jews. In the highly regulated and strictly supervised East–West migration system that had been established by the early 1960s, legal emigration followed a prestructured path that led from the official exit gate of the country of origin to the official external immigration gate of the receiving country, passing through certain fixed routes and nodal points on the way. As long as people went through these official channels, control procedures were relatively simple. As a rule, an exit visa entitling its holder to enter Germany or Israel signaled to the receiving state that the sending state considered the migrant either German or Jewish.

From the earliest of times, production of metal from ore (a stone) in the furnace was interpreted as an act of creation of matter (this explains why metallurgists were generally considered as men with divine powers). Interestingly, the name Cain derives from the Semitic root (QN) that formerly referred to acts of creation. Accordingly, it is not surprising that Cain is the common name of the smelters in ancient Canaanite, and that Tubal-cain is regarded in the book of Genesis as 'the father of every smith' (Gen. 4.22). The Kenites (sons of Cain), a small tribe mentioned in the Bible, have been identified for a long time as the Canaanite copper metallurgists. Bringing together data from many biblical sources reveals that this small tribe originated from the land of Edom, and especially to the area of Bozrah-Sela-Punon, the homeland of the Canaanite copper metallurgy. (p. 393) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

The government wants to know why you’re not preventing people from bypassing the TSA checkpoints. That’s illegal you know,” “I want to know why DHS thinks they can come on a sovereign nation’s land and demand such things,” “Because I gave them permission, Sheriff. Now please answer his question,” stated the Tribal Chairman, Pete Yazzie, as he appeared from Jonathon’s office. “I figure nobody ever ordered me not to stop people from bypassing the interstates, so why should I stop them? Besides, there are too many roads and not enough of my people to stop everyone,” “You could’ve called on Homeland Security. We would’ve sent agents to help out,” “And have the federal government oppress the Diné some more? No thanks, we’ve already tried that,” “I don’t like your attitude, Sheriff. Things are changing, and you better get behind the change, otherwise, you’ll find yourself somewhere you don’t want to be,” “Is that a threat?” “No, just a warning. Now, I have some questions about some people

Opposing colonization with a vengeance, black people asserted their rightful place in their American homeland. While they welcomed help from their old friends in the manumission societies, they continued to rely upon their own movement against slavery within their churches, schools, and civic associations.80 By the end of the second decade of the nineteenth century, the movement for universal freedom had returned to its post-Revolutionary origins. The most reliable supporters—and sometimes the only supporters—were black people, whose commitment to equality proved the surest weapon against slavery.

worked hard for fifty years to get to this moment in time and I’m not going to see it fail. We have the Department of Homeland Security, which oversees the TSA, FEMA, and other departments, and they have been waiting for Order 21 to be activated for the past several decades. Once ordered, it will be very hard for any opposition to try to overturn it. It will be in stages, with the final stage being leader of the whole world.

When you discovered The Book of the Magnakai, you gave a solemn pledge to restore the Kai to their former glory and so ensure the security of your land in the years to come. You returned to your homeland and, in the seclusion of your monastery in the hills, set about the study of the Magnakai Disciplines. It was an exacting task—a trial of physical strength and mental fortitude. The seasons came and went, but you were unaware of the passage of time, lost in your quest for the knowledge and the skills of your warrior kin. Three years of determined study pass, revealing the secrets of three of the Magnakai Disciplines. However, the others cannot be learnt by study alone, and in order to fulfil your pledge to restore the Kai, you must complete the quest first made by Sun Eagle over a thousand years ago.

Emmanuel, leafed through a book of photographs, color printouts, bound in black plastic and covered with a thin transparent sheet: There was green grass and a white-paneled house and a little blond girl smiling. There was a large van and an even larger play set. There was a countertop completely covered with food. “This is a very nice place,” Emmanuel said in a quiet voice. “I would like to go to this place.” For Emmanuel, the snapshots of suburban America presented an impossible dream, a portrait of manicured abundance as distant and as glorious as a preacher’s description of heaven.

Understandably, they, with others who knew Jim well, wondered if perhaps his ministry might not be more effective in the United States, where so many know so little of the Bible's real message. He replied: 'I dare not stay home while Quichuas perish. What if the well-filled church in the homeland needs stirring? They have the Scriptures, Moses, and the prophets, and a whole lot more. Their condemnation is written on their bank books and in the dust on their Bible covers.

The American Zionist Emergency Council (AZEC) embarked on a well-financed publicity campaign that helped by late 1947 to generate large majorities—some polls said over 80 percent—of the American people in favor of such a homeland. AZEC's efforts helped induce thirty-three state legislatures to pass resolutions favoring a Jewish state in Palestine. In addition, forty governors, fifty-four senators, and 250 members of congress signed petitions to Truman on the issue. 34

O: The Homelander series is one of the best group of books for middle aged teens looking for an action/adventure book. The story is realistic, has lots of action, and connects with the readers. RE: Story is realistic. The story in the book is realistic and seems like it could happen in real life. It takes place in present time in cities that are around today. RE: Lots of action. Throughout the book there is a good deal of action without being to overwhelming. RE: Connects with the readers. He writes well in first person POV. He writes well in a teenage type of personality. O:The Homelander series is one of the best groups of books for middle aged teens.

Shechem was thus, in a sense, the original central shrine and capital of Israelite Canaan. The point is important, since the continuous existence of a sizeable Israelite population in Palestine throughout the period between the original Abrahamite arrival and the return from Egypt makes the Biblical Book of Exodus, which clearly describes only a part of the race, and the conquest narrated in the Book of Joshua, far more credible.62 The Israelites in Egypt always knew they had a homeland to return to, where part of the population was their natural ally; and this fifth column within the land, in turn, made the attempt to seize Canaan by a wandering band less of a forlorn venture.

That has nothing to do with it. Abraham had no desire to leave his homeland, but God commanded him, and he had no choice but to go. Others of our family have also been chosen when they did not expect it. God has reached out and touched them and put them in directions they never dreamed. You, I think, will be one of these men, Moses of the tribe of Levi!

Nuclear colonialism began in New Mexico, where the nuclear weapons complex began. If Spanish colonialism brought Spanish colonizers, and U.S. colonialism brought American colonizers, then nuclear colonialism brought nuclear colonizers—scientists, military personnel, atomic bomb testing, and nuclear waste among them. This book exposes nuclear colonialism as both the third major settler colonial period in New Mexico and as an “ism,” that is, a “form of doctrine, theory, or practice having, or claiming to have, a distinctive character or relation.”4 Rhetorician Danielle Endres defines nuclear colonialism as “a system of domination through which governments and corporations disproportionately target and devastate indigenous peoples and their lands to maintain the nuclear production process” (Endres 2009, 39). I would add to this definition what Patrick Wolfe (1999) says about settler colonialism: “the colonizers come to stay—invasion is a structure not an event” (2). In their essay “Rethinking Settler Colonialism,” Rosaura Sánchez and Beatrice Pita (2014) define colonization as a “state-sponsored settlement” and follow Wolfe’s rationale that settler colonialism is a form of colonialism in which “the colonists displace or eliminate the natives wholesale” (1041). Nuclear colonialism and settler colonialism share many of the same characteristics, but there is one major distinction: nuclear colonialism is a neocolonial framework that targets not only Indigenous people but also other ethnic minority groups in poor economic situations that have become disenfranchised because of state occupation of their homelands.5

The store smelled deliciously of book paper and leather bindings

Such essentially positive if German-centered visions of America faced ever stronger disapproval in Germany during the late 1840s and early 1850s. Fear of revolution and growing concern at the huge numbers of emigrants abandoning their homeland for the other side of the Atlantic led governments throughout Germany to promote books with a negative tone about the New World. Travel guides and printed material for those seeking to emigrate started to emphasize America’s limitations and problems. They warned emigrants that things did not look as rosy in the flesh, on American soil, as they might appear from a distance back home in Germany.

Whatever you think you are now, when you finish that book, you will be something different.

Thus we have the time of the Russian invasion of Israel pinpointed. It will come after Israel returns to its homeland, after it has become highly prosperous, and after the implementation of the seven-year peace treaty with the Antichrist.

What would it take to ensure that everyone feels at home in the country where they live?1 This is such a simple question. And yet, to acknowledge how far we are from achieving that goal requires looking deeply at a number of assumptions in any given society. Who gets to claim membership in, or ownership of, imagined and real territories? Whose homeland is the homeland of this book’s title? Why do national spaces and places engender such defensive and racialized protectionism from so many people? Can homelands—or the spaces and places that foster them—help us better understand the rise of the far right and its move from the fringes to the mainstream?

By their very nature, returnees seek a reconnection to a past life, a former identity marked more often than not by a single language or a single cultural frame of reference. We go back to what we know, including our native tongues. This process of reclaiming a homogenous existence runs counter to multi-culturalism on a societal level and hybridity on an individual level. Aren't we supposed to be complex, hybrid creatures containing multitudes? What about the concept of multiple belongings promoted by such internationally successful authors as Elif Shafak and Zadie Smith? On paper, where it mostly lives, this concept sounds ideal. "Multiple belongings are nurtured by cultural encounters but they are not only the preserve of people who travel", writes Shafak. "It is an attitude, a way of thinking, rather than the number of stamps on your passport. It is about thinking of yourself, and your fellow human beings, in more fluid terms than solid categories". I wouldn't go as far as to suggest that returns imply a repudiation of a complex view of identity or of globalization - it's globalization that has allowed the many people you'll meet in this book, me included, to come and go, to cross borders and cultures - but they force us to think of movement in multi-directional ways. Some returnees find that the life they thoughts they would have back home is a fantasy, so they make their way back to the host country. Homeland returns remain unpredictable, in part because despite their historical contexts, they don't have the clear road maps and narratives that outward migrations enjoy.

Washington reserved his deepest contempt for Americans who had thrown in with the British. “One or two have done what a great many ought to have done long ago—committed suicide,” he told his brother. For those obliged to flee so abruptly from their homeland, “the last trump could not have struck them with greater consternation.

The sea witch’s name was Raven. She sat by the hearth, winding twine into poppets while I hid in the corner, tiny and trembling; I didn’t know where I was. She said she was named after the birds of her homeland, and opened a mouldering book to show me a photograph. She was patient. Gentle. Finally betrayed by curiosity, I peeked out from my hiding place. ‘Took this from a fine young man,’ she said. Her ancient eyes twinkled just like the bird’s in the picture, wide and wild and cunning. ‘A seafarer. A beautiful one.’ She gave me pringlea in cold broth and said that the sailor had had a broad nose, and strong hands, and mumbled in his sleep. She loved him. But he loved the ocean more than her, and so she took his compass, blankets and books. She had taken the chairs, pots and tables of the shack from the duchess, with lovely lips and hair so soft it felt like down. The fine woman had been lost at sea. The windchimes—they had been made by the selkies. Raven brought me blankets. They smelled like her: of sweat, earth, and decay. She told me stories of her heartaches. I played with the pretty birds in their cages. My fear dwindled with the weeks as I began to feel sad for her.

dating question -What do you want from this world? -To have a wardrobe. In his first meeting with Katrina, she asked him a dating question, and his answer was unconventional, he wished he could buy a wardrobe, in which he put his belongings, a metaphor for the instability in his life, so how does he do this, while he is without a homeland, without a home, moving from place to another, carrying a bag containing a few of his personal belongings. About to cheat on Khadija, the curiosity in the intelligence man’s mind overpowered him, the desire for knowledge, exploration, information, and a thirst for more details, the smallest details. Plan the process with the mentality of a computer programmer, “I will leave them a loophole in the system, they will hack me through it, and to do this they have to open their doors to send their code, and at this very moment, I am sending my code in the opposite direction. The most vulnerable account devices to hack are the hackers themselves. They enter the systems through special ports, which are opened to them by the so-called Trojan horse, a type of virus, with which they target the victim, open loopholes for them, infiltrate through them, and in both cases, they, in turn, have to open ports on their devices to complete the connection, from which they can be hacked backward. Katrina is a Trojan horse, he will not close the ports in front of her, she must succeed in penetrating him, and she will be his bridge connecting them, he will sneak through her, to the most secret and terrifying place in the world, a journey that leads him to the island of Malta, to enter the inevitable den. This is how the minds of investigators and intelligence men work, they must open the outlets of their minds to the fullest, to collect information, receive it, and deal with it, and that is why their minds are the most vulnerable to penetration, manipulation, and passing misleading information to them. It is almost impossible to convince a simple man, that there is life outside the planet, the outlets of his mind are closed, he is not interested in knowledge, nor is he collecting information, and the task of entering him is difficult, they call him the mind of the crocodile, a mind that is solid, closed, does not affect anything and is not affected by anything, He has his own convictions, he never changes them. While scientists, curious, intellectuals, investigators, and intelligence men, the ports of their minds are always open. And just as hackers can penetrate websites by injecting their URL addresses with programming phrases, they can implant their code into the website’s database, and pull information from it. The minds of such people can also be injected, with special codes, some of them have their minds ready for injection, and one or two injections are sufficient to prepare for the next stage, and for some, dozens of injections are not enough, and some of them injected their minds themselves, by meditation, thinking, and focusing on details, as Ruslan did. Khadija did not need more than three injections, but he trusted the love that brought them together, there is no need, she knew a lot about him in advance, and she will trust him and believe him. Her mind would not be able to get her away, or so he wished, the woman’s madness had not been given its due. What he is about to do now, and the revenge videos that she is going to receive will remain in her head forever, and will be her brain’s weapon to escape, when he tries to get her out of the box. From an early age, he did not enjoy safety and stability, he lived in the midst of hurricanes of chaos, and the heart of randomness. He became the son of shadows and their master. He deserved the nickname he called himself “Son of Chaos.

The Son of a vacuum Among the tall trees he sat lost, broken, alone again, among a number of illegal immigrants, he raised his head to him without fear, as nothing in this world is worth attention. -He said: I am not a hero; I am nothing but a child looking for Eid. The Turkmen of Iraq, are the descendants of Turkish immigrants to Mesopotamia through successive eras of history. Before and after the establishment of the Ottoman Empire, countries crossed from here, and empires that were born and disappeared, and still, preserve their Turkish identity. Although, after the collapse of the Ottoman Empire and the division of the Arab world, they now live in one of its countries. Kirkuk, one of the heavens of God on earth, is one of the northern governorates of Iraq in which they live. The Kurdish race is shared with them, a race out of many in Iraq. Two children of two different ethnicities, playing in a village square in Kirkuk province when the news came from Baghdad, of a new military coup. Without delay, Saddam Hussein took over the reins of power, and faster than that, Iraq was plunged into successive wars that began in 1980 with its neighbor Iran, a war that lasted eight years. Iraq barely rested for two years, and in the third, a new war in Kuwait, which did not end in the best condition as the leader had hoped, as he was expelled from it after the establishment of an international coalition to liberate it, led by the United States of America. Iraq entered a new phase of suffering, a siege that lasted more than ten years, and ended up with the removal of Saddam Hussein from his power followed by the US occupation of it in 2003. As the father goes, he returns from this road, there is no way back but from it. As the date approaches, the son stands on the back of that hill waiting for him to return. From far away he waved a longing, with a bag of dreams in his hands, a bag of candy in his pocket, and a poem of longing by a Turkmen poet who absorb Arabic, whose words danced on his lips, in his heart. -When will you come back, dad? -On the Eid, wait for me on the hill, you will see me coming from the road, waving, carrying your gifts. The father bid his son farewell to the Arab Shiite city of Basra, on the border with Iran, after the outbreak of the Iran-Iraq war, as the homeland is calling its men, or perhaps the leader is calling his subjects. In Iraq, as in many countries of the Arab world, the homeland is the leader, and the leader is the homeland. Months passed, the child eagerly anticipating the coming of the feast, but the father hurried to return without an appointment, loaded on the shoulders, the passion reached its extent in the martyr’s chest, with a sheet of paper in his pocket on which he wrote: Every morning takes me nostalgic for you, to the jasmine flower, oh, melody in the heart, oh balm I sip every while, To you, I extend a hand and a fire that ignites in the soul a buried love, night shakes me with tears in my eyes, my longing for you has shaped me into dreams, stretching footsteps to the left and to the right, gleam, calling out for me, you scream, waking me up to the glimpse of the light of life in your face, a thousand sparkles, in your eyes, a meaning of survival, a smile, and a glace, Eid comes to you as a companion, without, life yet has no trace, for roses, necklaces of love, so that you amaze. -Where is Ruslan? On the morning of the feast day, at the door of his house, the kids asked his mother, -with tears in her eyes: He went to meet his father. A moment of silence fell over the children, -Raman, with a little gut: Aunt, do you mean he went to the cemetery? -Mother: He went to meet him at those hills.

Many PLA officers sent to Vietnam had fought in the Korean War, or in Mao’s words, the war to “resist America, aid Korea, defend the homeland, and safeguard the country.”18 The Chinese generals recalled their fighting in Korea as a heroic defense and a continuity of their own struggle against the world imperialism. Chinese history books portray China as a “beneficent victor” of the Korean War.19

I had a stack of books of fabulous contemporary writers who'd left their roots and who seemed invigorated thereby. Isabel Allende from Chile to California, Clarice Lispector from Russian to Brazil, Haruki Murakami from Japan to Italy, Kazuo Ishiguro from Japan to England. I knew I wasn't going back to New England, that I'd found my real homeland. North California was where my characters wanted to be.

At thirteen years old, I knew our whole story, but how do you take someone, especially a middle school kid, down a path of military occupation to explain why he's never heard of your country? How do you tell an eighth grader that the reason he never read about your homeland in the school's history books is because your people's land was stolen in a war in 1948, the year your father was born, the same year Israel declared independence and expelled 750,000 Palestinians from their homes, barring them from returning?

What’s a Nero complex, Auntie?” I asked. “Right. That’s something Albert Memmi talks about in his book The Colonizer and the Colonized. I’ll send it to you. He says that when you come to power through having usurped it, you’re never free of the worry that your claim to power is not legitimate. And this fear of illegitimacy, this sense of being haunted, it causes you to make those from whom you stole power suffer.

That’s something Albert Memmi talks about in his book The Colonizer and the Colonized. I’ll send it to you. He says that when you come to power through having usurped it, you’re never free of the worry that your claim to power is not legitimate.

Pop used to say he hated to take time from books to earn a living. Man’s never lonely with a book in his pocket, he’d say. Books gives a man ten thousand friends. Some are smart, some are funny, some are just pleasant for passing the time, but they’re all good.

With the beginning of summer I grow sad. One would think that the brilliance of summer hours, however harsh, would seem sweet to someone ignorant of his own identity. But that's not the case with me. There is too sharp a contrast between all that exuberant outer life and what I feel and think, without knowing how to feel or think - the perennially unburied corpse of my feelings. I have the impression that, in this formless homeland called the universe, I live beneath a political tyranny which, although it does not oppress me directly, still offends some hidden principle in my soul. And then slowly, secretly, there grows within me the anticipated nostalgia of an impossible exile.

it had always been the custom in Jemmerdy for young women between the ages of fourteen and (if unmarried) forty, to hold positions in the Nine Knightly Fellowships which comprised the army of the Jemmerdines. At seventeen, Xarda was dubbed knight — or “knightrix,” as the female soldiers were called in her homeland.

The Antitrust Paradox, a book responsible for entirely reframing our ideas about corporate competition and the benefit to the consumer, a book described as the most cited work on its subject in American history.

Early in 2014, I read On Genetic Interests, Family, Ethnicity, and Humanity in an Age of Mass Migration, by Frank Salter. Reading this book, in combination with books and articles on the history of Canadian multiculturalism, I realised that multiculturalism was an asymmetrical system in which Europeans, and only Europeans, were expected to celebrate other cultures, feel guilty about their own ethnic identity, and behave as universal altruists; while at the same time non-Europeans inside the European homelands were being encouraged to practice their in-group ethnic interests. It became obvious that multiculturalism was not simply about ‘understanding’ different cultures but about accepting mass immigration into European lands. The dissemination of multiculturalism in academia was an effort, as Salter saw it, ‘to break down or neutralise ethnocentric responses to diversity’ among Europeans through ‘diversity education’ and ‘by breaking down the correspondence between national and ethnic identity.’[1] The more this correspondence was diluted, both through the ideology of cultural Marxism and the actual effectuation of racial interbreeding in the West, the more difficult it would be to identify Western civilisation.

Awaken me, lord, from the dream of despair, and let me describe my sin. I would not fall into the bewilderment to which your name invited me. I established a court, and I fell asleep under a crown, and I dreamed I could rule the wicked. Awaken me to the homeland of my heart where you are worshipped forever. Awaken me to the mercy of the breath which you breathe into me.

It is up to us to atone for the deadly sin of Zionism, the Satmar Rebbe said in his manifesto, the Vayoel Moshe. Every Satmar home has a copy of that anti-Zionist bible. The book relates the history of Zionism, how it started in the early twentieth century, how a small group of Jews took up the bizarre idea of carving a Jewish homeland out for themselves. Back then, everyone thought they were crazy, but the rebbe, he knew what they would become. He predicted it. Many times they attempted to bring about their evil goals, he wrote, but only after the Holocaust did they garner sufficient political and social clout to actually achieve power. To use the Holocaust for sympathy is an affront to all the souls who perished, Zeidy relates; certainly these innocent Jews did not martyr themselves so that the Zionists could take control. Bubby is very bitter about the Zionists too. She tells me of all the Jewish people who tried to escape to Israel to get away from the Nazis, and how the Zionists turned the ships away upon arrival, sending them all back to the camps. They didn’t want to populate their new land with ignorant Jews from religious shtetls, she tells me; they wanted a new kind of Jew, educated, enlightened, devoted to the cause. So instead, she says, they took little children, who were still young enough to be molded, and when people heard that, they realized that if there was a chance their children could survive, it was worth separating from them.

Bad times traditionally produce good books.

Between 1966 and 1970, we went to the University of Edinburgh for Ravi to pursue his doctoral degree. I worked as a psychologist to financially support ourselves. I corresponded with Tata regularly. When we came back from Scotland in 1970, Ravi had a research grant from the University of Edinburgh to work on a project for comparatively studying patterns of mental illnesses among patrilineal castes such as Brahmins and matrilineal ones such as Bunts, Mogaveeras and Billavas. Because of our family roots in Kota, the project was based there. This study in social psychiatry was later published as The Great Universe of Kota, a literal translation of the Kota Brahmin’s grandiose title for their homeland. Tata was so fascinated by the book that he took it upon himself to translate it into Kannada, publishing it under literally the same title. Later, in 1974, when Ravi and I moved to work in Manipal Hospital for a year, we often dropped in at Saligrama where my parents had just moved. Tata was curious about Ravi’s professional work, seeking out even minute case details. Ravi admired Tata greatly because he too had a wide range of similar interests, including theatre and music. Ravi also was an ethical atheist like Tata. There was a very warm personal equation between them.

In The Jew of New York, Ben Katchor draws on a historical event—the early-nineteenth-century plan to set up a Jewish homeland in upstate New York—to create a weirdly real world of make-believe. Or