Imaginary Homelands Quotes

Go for broke. Always try and do too much. Dispense with safety nets. Take a deep breath before you begin talking. Aim for the stars. Keep grinning. Be bloody-minded. Argue with the world. And never forget that writing is as close as we get to keeping a hold on the thousand and one things--childhood, certainties, cities, doubts, dreams, instants, phrases, parents, loves--that go on slipping , like sand, through our fingers.

The word 'translation' comes, etymologically, from the Latin for 'bearing across'. Having been borne across the world, we are translated men. It is normally supposed that something always gets lost in translation; I cling, obstinately to the notion that something can also be gained.

No fiction, no myths, no lies, no tangled webs - this is how Irie imagined her homeland. Because homeland is one of the magical fantasy words like unicorn and soul and infinity that have now passed into language.

It may be argued that the past is a country from which we have all emigrated, that its loss is part of our common humanity.

Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old fillms, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to death.

Sometimes we feel we straddle two cultures; at other times, that we fall between two stools.

But do you know this idea of the imaginary homeland? Once you set out from shore on your little boat, once you embark, you'll never truly be at home again. What you've left behind exists only in your memory, and your ideal place becomes some strange imaginary concoction of all you've left behind at every stop.

human beings do not perceive things whole; we are not gods but wounded creatures, cracked lenses, capable only of fractured perceptions

But human beings do not perceive things whole; we are not gods but wounded creatures, cracked lenses, capable only of fractured perceptions. Partial beings, in all the senses of that phrase. Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old films, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to the death.

I have keen eyes. I once caught a leprechaun you know." I looked at him skeptically. "Aren't those Irish?" "Sure. He was over in the homeland on an exchange basis. We sent the Irish three turnips and a sheep's bladder in trade." "Doesn't seem like much of a trade." "Oh, I think it was a sparking good one, seeing as to leprechauns are imaginary and all. Hello, Prof. How's your kilt?" "As imaginary as your leprechaun

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.

But do you know this idea of the imaginary homeland? Once you set out from shore on your little boat, once you embark, you'll never truly be at home again. What you've left behind exists only in memory, and your ideal place becomes some strange imaginary concoction of all you've left behind at every stop.

...[A]nswers are easier to come by, and less reliable, than questions. If religion is an answer, if political ideology is an answer, then literature is an inquiry; great literature, by asking extraordinary questions, opens new doors in our minds.

But do you know this idea of the imaginary homeland? Once you set out from shore on your little boat, once you embark, you’ll never truly be at home again. What you’ve left behind exists only in your memory, and your ideal place becomes some strange imaginary concoction of all you’ve left behind at every stop.

And so it's interesting to remember that when Mahatma Gandhi, the father of an earlier freedom movement, came to England and was asked what he thought of English civilization, he replied: 'I think it would be a good idea.

In the twenty-seven years since the killing of President Kennedy, there has been a good deal of disturbance in the American dream. The cult of individualism, of a man's (nos so often a woman's ) ability and right to pull himself up by his own bootstraps and wit, which lies at the heart of that dream, has produced more Oswalds, more Sirhans, more Mansons and Jim Joneses, than Lincolns, of late. The representative figure of American individualism is no longer that log-cabin-to-White-House President, but rather a lone man with a gun, seeking vengeance against a world that will not conform to his own sense of what has worth.

The modern world lacks not only hiding places, but certainties. There is no consensus about reality between, for example, the nations of the North and of the South. What President Reagan says is happening in Central America differs so radically from, say, the Sandinista version, that there is almost no common ground. It becomes necessary to take sides, to say whether or not one thinks of Nicaragua as the United States’s ‘front yard’. (Vietnam, you will recall, was the ‘back yard’.) It seems to me imperative that literature enter such arguments, because what is being disputed is nothing less than what is the case, what is truth and what untruth. If writers leave the business of making pictures of the world to politicians, it will be one of history’s great and most abject abdications.

The Cherokees had 1,200 miles to go before they reached eastern Oklahoma, the end of the trek they would forever be remembered as the Trail of Tears. As their homeland disappeared behind them, the cold autumn rains continued to fall, bringing disease and death. Four thousand shallow graves marked the trail. Marauding parties of white men appeared, seized Cherokee horses in payment for imaginary debts, and rode off. The Indians pressed on, the sullen troopers riding beside them. They

In the twenty-seven years since the killing of President Kennedy, there has been a good deal of disturbance in the American dream. The cult of individualism, of a man's (not so often a woman's) ability and right to pull himself up by his own bootstraps and wit, which lies at the heart of that dream, has produced more Oswalds, more Sirhans, more Mansons and Jim Joneses, than Lincolns, of late. The representative figure of American individualism is no longer that log-cabin-to-White-House President, but rather a lone man with a gun, seeking vengeance against a world that will not conform to his own sense of what has worth.

From Alan Thein Duening: Picture North America from space. Look at the upper left and start an imaginary line on the rugged coast of southern Alaska. Climb the ridges that encircle Prince William Sound. Cross the snowy teeth of the Chugach Mountains and descend through kettle-pond country to the feet of the towering Alaska Range. Rise again to the bitter heights and turning southeast along the crest, clip the corner of the Yukon Territory. Enter British Columbia and veer east through its folding north. Turn your line south when you reach the Continental Divide in the Rocky Mountains. Follow the divide down the thousand-mile spine of British Columbia, across Montana, along the buttressed ridges of the Idaho border and into Wyoming as far as Jackson Hole. There, leave the divide and turn westward toward the coast. Following the swells and benches that limit the Columbia Basin, dip southward into Utah and Nevada, then northward again around the high desert of central Oregon. When you approach the Cascade Mountains, veer southwest through the tangled topography of northern California to the crest of the Coast Range. Just north of San Francisco Bay, descend to the shores of the Pacific. The line you have drawn is an unfamiliar one. You won’t find it on maps. But it shows a geographical unit more real, in ecological sense, than any of the lines governments draw. You have drawn a biological region, a bioregion. Specifically, you have outlines the watersheds of rivers flowing into the Pacific Ocean through North America’s temperate rain forest zone with a fifteen-hundred-mile belt of rain forests along the coast. The unity of this diverse bioregion is the movement of its water; every ounce of moisture that the ocean throws into the sky and the sky hurls down on the land inside this region’s borders tumbles toward the rain forest coast. If it does not evaporate or get trapped in underground aquifers along the way, water will reach that dripping shoreline through one of several hundred swift, cold rivers. Most likely, it will travel through the Columbia or the Fraser rivers, home to the Earth’s greatest population of migrating salmon. This place, defined by water running to woodlands, has no perfect name. You can call it Rain Forest Province, the North Pacific Slope, or Cascadia… Natural units of place such as this have always mattered more to people than has humanity in general or the planet in its entirety. Indeed, history is unequivocal; people will sacrifice for villages, homelands, or nations, even giving their lives. But humans seem unwilling to sacrifice for their planet, despite the fact that it is now suffering proportionately greater losses from social decay and environmental destruction than most countries at war.

I met Ali in the refugee camp while covering the famine and cholera epidemic that erupted in Yemen in 2017. Two years before, Ali decided to leave his homeland “forever.” He managed to get onboard a small boat which took him to a tanker ship that would carry him and three hundred other refugees to Djibouti. The night of his escape, Ali’s skiff pulled next to the towering tanker. The tanker crew lowered a basket to raise him more than forty feet onto the deck. During that hoist, rising vertically above the sea, the basket lifted Ali to an epiphany. “The crazy people do not have the height dimension!” he explained. “They have only two dimensions!” Ali presented his right palm, flat as a drafting table. “The crazy people have only length and width,” he said. He drew the two dimensions in imaginary lines on his outstretched palm. Then, with his left hand, the one holding a phantom pencil, he drew a vertical line up from his palm, stopping at the level of his eyes. “You must have the vertical dimension to be truly human,” he said. The imaginary vertical line stood balanced on his palm. Ali’s eyes crossed slightly as he focused on the point of his invisible pencil. The line rose, like a cable lifting a basket, into a third dimension beyond humanity’s binary divisions: beyond the choice of Sunni or Shiite, Muslim or Christian, political left or right. Ali was mad. Maybe the war pushed him into insanity. Maybe it was the torturing heat. But within insanity, there can be a kind of clarity unavailable to those who consider themselves sane. In his escape from Yemen, swaying in a basket in the night, Ali saw something—something that looked to the rising draftsman like compassion, forgiveness and empathy—a third dimension, the dimension of peace.

Bad times traditionally produce good books.