Journalist Writes Quotes

Better a good journalist than a poor assassin.

The true way to live is to enjoy every moment as it passes, and surely it is in the everyday things around us that the beauty of life lies.

If a person is not talented enough to be a novelist, not smart enough to be a lawyer, and his hands are too shaky to perform operations, he becomes a journalist.

I want to go on living even after my death! And therefore I am grateful to God for this gift, this possibility of developing myself and of writing, of expressing all that is in me. I can shake off everything if I write; my sorrows disappear; my courage is reborn. But, and that is the great question, will I ever be able to write anything great, will I ever become a journalist or a writer?

Very early on in writing the series, I remember a female journalist saying to me that Mrs Weasley, 'Well, you know, she’s just a mother.' And I was absolutely incensed by that comment. Now, I consider myself to be a feminist, and I’d always wanted to show that just because a woman has made a choice, a free choice to say, 'Well, I’m going to raise my family and that’s going to be my choice. I may go back to a career, I may have a career part time, but that’s my choice.' Doesn’t mean that that’s all she can do. And as we proved there in that little battle, Molly Weasley comes out and proves herself the equal of any warrior on that battlefield.

I can shake off everything if I write; my sorrows disappear, my courage is reborn. But, and that is the greatest question, will I ever be able to write anything great, will I ever become a journalist or a writer? I hope so, oh, I hope so very much, for I can recapture everything when I write, my thoughts, my ideas and my fantasies.

I want you to write like Alice Munro.  Stir the world.  Make people see the horror; show them their suffering relatives; show them that they’re not safe.  Let them know that they can’t even begin to imagine what’s happening here.  By making my reality more compelling than reality television is the only way you’ll get their attention. Psychotic and cynical. Who can tell the difference anymore between a severed head and a special effect?  Can you?  I doubt it, and I know you’ve been in the middle of it all and seen the damage first-hand.

We journalists love writing about eccentrics. We hate writing about impenetrable, boring people. It makes us look bad: the duller the interviewee, the duller the prose. If you want to get away with wielding true, malevolent power, be boring.

I'm struggling at the end to get out of the valley of hectoring youth, journalistic middle age, imposture, moneymaking, public relations, bad writing, mental confusion.

He wrote as if he were the reader. It was also how he kept his writing from becoming too cute, which is to say, about him not the subject. Rook was a journalist but strove to be a storyteller, one who let his subjects speak for themselves and stayed out of their way as much as possible.

By jiminy, we do own the only newspaper in town. There must be some way we can use it to do some good there." - Mr. Wallace

Journalists assigned to an issue often cover the coverage, creating the notorious media echo chamber.

I finally realized that I must do my schoolwork to keep from being ignorant, to get on in life, to become a journalist, because that’s what I want! I know I can write ..., but it remains to be seen whether I really have talent ... And if I don’t have the talent to write books or newspaper articles, I can always write for myself. But I want to achieve more than that. I can’t imagine living like Mother, Mrs. van Daan and all the women who go about their work and are then forgotten. I need to have something besides a husband and children to devote myself to! ... I want to be useful or bring enjoyment to all people, even those I’ve never met. I want to go on living even after my death! And that’s why I’m so grateful to God for having given me this gift, which I can use to develop myself and to express all that’s inside me! When I write I can shake off all my cares. My sorrow disappears, my spirits are revived! But, and that’s a big question, will I ever be able to write something great, will I ever become a journalist or a writer?

It still would be years before I understood the seriousness of my change of view. Much later, I recognized it in "Revolution," the essay of Polish journalist Ryszard Kapuscinski, who describes the moment when a man on the edge of a crowd looks back defiantly at a policeman — and when that policeman senses a sudden refusal to accept his defining gaze — as the imperceptible moment in which rebellion is born. "All books about all revolutions begin with a chapter that describes the decay of tottering authority or the misery and sufferings of the people," Kapuscinski writes. "They should begin with a psychological chapter — one that shows how a harassed, terrified man suddenly breaks his terror, stops being afraid. This unusual process — sometimes accomplished in an instant, like a shock — demands to be illustrated. Man gets rid of fear and feel free. Without that, there would be no revolution.

Eric Seven does not believe in love at first sight. He corrects himself. Even in that moment, the moment that it happens, he fees his journalist’s brain make a correction, rubbing out a long-held belief, writing a new one in its place. He did not believe in love at first sight. He thinks he might do so now.

Here in the United States, we speak with reverence of authentic experience. We write poems about our daddies taking us fishing and breaking our hearts by making us throw the little fish back into the river. We even tell the reader the kind of car we were driving, the year and the model, to give the impression that it’s all true. It’s because we think of ourselves as journalists of a kind. Like them, we’ll go anywhere for a story. Don’t believe a word of it. As any poet can tell you, one often sees better with eyes closed than with eyes wide open.

Dean's eyes were studying me. "You have a way with words. What kind of writing do you want to do?" "Articles for Dad's paper, to start." "What do you want to write about?" I paused, suddenly uncertain about how much to share. Dean's eyes were reassuring. "When I know more, I'd like to write about deeper things.

In almost all other professions a man must be able to observe carefully and report accurately what he has seen. Those qualifications are unnecessary for journalists, however, since their job is to write sensational stories that sell newspapers.

A journalist can only write in so many languages. But a photo- you don't need to be able to speak a certain language to understand a photo.

As I glanced at the phraseology of the research report, dull and unfathomable to outsiders like me, I thought that if you have the ambition to become a villain, the first thing you should do is learn to be impenetrable. Don’t act like Blofeld—monocled and ostentatious. We journalists love writing about eccentrics. We hate writing about impenetrable, boring people. It makes us look bad: the duller the interviewee, the duller the prose. If you want to get away with wielding true, malevolent power, be boring.

A writer reports on the universe. When he presents his credentials, the gates of heaven and hell are equally opened to him. He can hear the devil’s defense and god’s accusations. The guards at the king’s heart let him in. The writer can be anything and any one he wants. When he writes he is a god, he creates.

...when I was successful, but accused of arrogance, I wanted to drag every journalist who misunderstood to this place, and make them see that for a woman, a working-class woman, to want to be a writer, to want to be a good writer, and to believe that you were good enough, that was not arrogance; that was politics.

It's intellectual freedom when a journalist can understand that 2 + 2 = 4; that's what Orwell was writing about in 1984. Everybody here applauds that book, but nobody is willing to think about what it means. What Winston Smith [the main character] was saying is, if we can still understand that 2 + 2 = 4, they haven't taken everything away. Okay? Well, in the United States, people can't even understand that 2 + 2 = 4.

The days never have been long enough to do the things I would like to do. Every year has held more of interest than the year before.” . . .

I wish that future novelists would reject the pressure to write for the betterment of society. Art is not media. A novel is not an 'afternoon special' or fodder for the Twittersphere or material for the journalists to make neat generalizations about culture. A novel is not Buzzfeed or NPR or Instagram or even Hollywood. Let's get clear about that. A novel is a literary work of art meant to expand consciousness. We need novels that live in an amoral universe, past the political agenda described on social media. We have imaginations for a reason. Novels like American Psycho and Lolita did not poison culture. Murderous corporations and exploitative industries did. We need characters in novels to be free to range into the dark and wrong. How else will we understand ourselves?

In thirty years Iraq too has gone from being among the most modern and secular of Arab countries -with women working, artists thriving, journalists writing- into a squalid playpen for a megalomaniac.

Honesty is the rarest commodity in the 21st century. No one looks to the political class or journalists for truth these days. The average Joe seems to spend most of their time peddling a ludicrous, flawless Facebook version of their lives. The peer pressure of political correctness forgoes truth for the sake of groupthink. It seems that comedians and writers represent the last bastion of candour out there today.

Philip himself asked desperately what was the use of living at all. It all seemed inane. It was the same with Cronshaw: it was quite unimportant that he had lived; he was dead and forgotten; his life seemed to have served nothing except to give a pushing journalist occasion to write an article in a review. And Philip cried out in his soul: 'What is the use of it?' The effort was so incommensurate with the result. The bright hopes of youth had to be paid for at such a bitter price of disillusionment. Pain and disease and unhappiness weighed down the scale so heavily. What did it all mean? He thought of his own life, the high hopes with which he had entered upon it, the limitations which his body forced upon him, his friendlessness, and the lack of affection which had surrounded his youth. He did not know that he had ever done anything but what seemed best to do, and what a cropper he had come! Other men, with no more advantages than he, succeeded, and others again, with many more, failed. It seemed pure chance. The rain fell alike upon the just and upon the unjust, and for nothing was there a why and a wherefore.

I just think of people," she continued, "whether they seem right where they are and fit into the picture. I don't mind if they don't do anything. I don't see why they should; in fact it always astonishes me when anybody does anything." "You don't want to do anything?" "I want to sleep." -Gloria Gilbert "Once upon a time all the men of mind and genius in the world became of one belief--that is to say, of no belief. But it wearied them to think that within a few years after their death many cults and systems and prognostications would be ascribed to them which they had never meditated nor intended. So they said to one another: "'Let's join together and make a great book that will last forever to mock the credulity of man. Let's persuade our more erotic poets to write about the delights of the flesh, and induce some of our robust journalists to contribute stories of famous amours. We'll include all the most preposterous old wives' tales now current. We'll choose the keenest satirist alive to compile a deity from all the deities worshipped by mankind, a deity who will be more magnificent than any of them, and yet so weakly human that he'll become a byword for laughter the world over--and we'll ascribe to him all sorts of jokes and vanities and rages, in which he'll be supposed to indulge for his own diversion, so that the people will read our book and ponder it, and there'll be no more nonsense in the world. "'Finally, let us take care that the book possesses all the virtues of style, so that it may last forever as a witness to our profound scepticism and our universal irony.' "So the men did, and they died. "But the book lived always, so beautifully had it been written, and so astounding the quality of imagination with which these men of mind and genius had endowed it. They had neglected to give it a name, but after they were dead it became known as the Bible." -Maury Noble

as the journalist Anne Helen Petersen writes in a widely shared essay on millennial burnout, you can’t fix such problems “with vacation, or an adult coloring book, or ‘anxiety baking,’ or the Pomodoro Technique, or overnight fucking oats.

Journalism, to me, is just another drug – a free ride to scenes I'd probably miss if I stayed straight. But I'm neither a chemist nor an editor; all I do is take the pill or the assignment and see what happens. Now and then I get a bad trip, but experience has made me more careful about what I buy... so if you have a good pill I'm open; I'll try almost anything that hasn't bitten me in the past.

Fucking hell. Shit sounds like I’m writing for ladies who lunch on Fifth Avenue. Unending vortex of ugly? Holy sensationalism, Batman! Who the fuck am I writing for? I could move in closer, get to the real Singer, but I’ll just fail like every other journalist

Corny trash, vulgar clichés, Philistinism in all its phases, imitations of imitations, bogus profundities, crude, moronic and dishonest pseudo-literature—these are obvious examples. Now, if we want to pin down poshlost in contemporary writing we must look for it in Freudian symbolism, moth-eaten mythologies, social comment, humanistic messages, political allegories, overconcern with class or race, and the journalistic generalities we all know.

But there is also the minority of gifted, wilful people who are determined to live their own lives to the end, and writers belong in this class. Serious writers, I should say, are on the whole more vain and self-centred than journalists, though less interested in money.

As a general rule, people, even the wicked, are much more naive and simplehearted than we suppose. And we ourselves are, too.

Any journalist who holds the office writes in a straitjacket.

And I think: I could do this. Fuck writing a book about a fat girl and a dragon. I could be a music journalist, instead.

One journalist complemented another that his article on a dispute, "had made both sides see themselves as they are.

Copywriters, journalists, mainstream authors, ghostwriters, bloggers and advertising creatives have as much right to think of themselves as good writers as academics, poets, or literary novelists.

Poshlust,” or in a better transliteration poshlost, has many nuances, and evidently I have not described them clearly enough in my little book on Gogol, if you think one can ask anybody if he is tempted by poshlost. Corny trash, vulgar clichés, Philistinism in all its phases, imitations of imitations, bogus profundities, crude, moronic, and dishonest pseudo-literature—these are obvious examples. Now, if we want to pin down poshlost in contemporary writing, we must look for it in Freudian symbolism, moth-eaten mythologies, social comment, humanistic messages, political allegories, overconcern with class or race, and the journalistic generalities we all know. Poshlost speaks in such concepts as “America is no better than Russia” or “We all share in Germany’s guilt.” The flowers of poshlost bloom in such phrases and terms as “the moment of truth,” “charisma,” “existential” (used seriously), “dialogue” (as applied to political talks between nations), and “vocabulary” (as applied to a dauber). Listing in one breath Auschwitz, Hiroshima, and Vietnam is seditious poshlost. Belonging to a very select club (which sports one Jewish name—that of the treasurer) is genteel poshlost. Hack reviews are frequently poshlost, but it also lurks in certain highbrow essays. Poshlost calls Mr. Blank a great poet and Mr. Bluff a great novelist. One of poshlost’s favorite breeding places has always been the Art Exhibition; there it is produced by so-called sculptors working with the tools of wreckers, building crankshaft cretins of stainless steel, Zen stereos, polystyrene stinkbirds, objects trouvés in latrines, cannonballs, canned balls. There we admire the gabinetti wall patterns of so-called abstract artists, Freudian surrealism, roric smudges, and Rorschach blots—all of it as corny in its own right as the academic “September Morns” and “Florentine Flowergirls” of half a century ago. The list is long, and, of course, everybody has his bête noire, his black pet, in the series. Mine is that airline ad: the snack served by an obsequious wench to a young couple—she eyeing ecstatically the cucumber canapé, he admiring wistfully the hostess. And, of course, Death in Venice. You see the range.

I want to apologize to you, Nikki. Not just, ‘hey, sorry,’ but really. Apologize.” He paused, either to let her absorb it or to find his way, then he went on, “This is all still new to both of us. You and I came to each other with full lives, past baggage, careers, the works. Both of us. And this trip of mine, this was the first time since we got together that you’re seeing what my real work is like. I have the advantage of having gone on ride-along, so you—I get your life, inside and out. Me, I’m an investigative journalist. If I’m doing it right, I’m spending big stretches of time in places nobody else has the balls to go and under conditions most reporters wouldn’t put up with. That explains why I fell off the radar on my story. I told you I might before I left. But it’s no excuse for not calling you when I got in the clear. The only explanation I can give may sound flimsy, but it’s the truth. When I come off assignment, I have a routine. I sleep like the dead and write like the devil, in seclusion. It’s the way I’ve always done it. For years. But now—I realize something’s different now. I’m not the only one involved. “Now, if I could take back the past twenty-four hours, I would, but I can’t. What I can do, though, is say when I look at you now and see the hurt in you—the hurt I caused by being insensitive—I see pain I never want to bring to you again.” He let that sit there, then said, “Nikki, I apologize. I was wrong. And I am sorry.

When I write I can shake off all my cares. My sorrow disappears, my spirits are revived! But, and that’s a big question, will I ever be able to write something great, will I ever become a journalist or a writer?

Write what you know best. If you can't survive a cross-examination from a lawyer on the subject, you won't survive an interview with a journalist or anchorperson." Linda Radke, President of Five Star Publications.

Journalists obsess about their leads. Don Wycliff, a winner of prizes for editorial writing, says, “I’ve always been a believer that if I’ve got two hours in which to write a story, the best investment I can make is to spend the first hour and forty-five minutes of it getting a good lead, because after that everything will come easily.

We were all journalists, professional truth-seekers, but one thing we knew about the truth that laymen were prone to disregard was that it need not be literal or factual; the unpredictable human personality was itself a fact.

The challenge of a journalist is to condense a thousand thoughts into a single sound bite. The challenge of an author is to place a simple idea on a canvas as infinite as your imagination. No doubt about it. I have the easier job.

About the Author Terry Pratchett is one of the most popular living authors in the world. His first story was published when he was thirteen, and his first full-length book when he was twenty. He worked as a journalist to support the writing habit, but gave up the day job when the success of his books meant that it was costing him money to go to work.

Readers," continued Miss Winter, "are fools. They believe all writing is autobiographical. And so it is, but not in the way they think. The writer's life needs time to rot away before it can be used to nourish a work of fiction. It must be allowed to decay. That's why I couldn't have journalists and biographers rummaging around in my past, retrieving bits and pieces of it, preserving it in their words. To write my books, I needed my past left in peace, for time to do its work.

There's an old saying, he said, about how the foreign journalist who travels to the Middle East and stays a week goes home and writes a book in which he presents a pat solution to all of its problems. If he stays a month, he writes a magazine or a newspaper article filled with 'ifs,' 'buts,' and 'on the other hands.' If he stays a year, he writes nothing at all

The oft-repeated assertion that Islam “preserved” classical knowledge and then graciously passed it on to Europe is baseless. Ancient Greek texts and Greek culture were never “lost” to be somehow “recovered” and “transmitted” by Islamic scholars, as so many academic historians and journalists continue to write: these texts were always there, preserved and studied by the monks and lay scholars of the Greek Roman Empire and passed on to Europe and to the Islamic empire at various times.

Yet I am incapable of writing the only kind of novel which interests me: a book powered with an intellectual or moral passion strong enough to create order, to create a new way of looking at life. It is because I am too diffused. I have decided never to write another novel. I have fifty 'subjects' I could write about; and they would be competent enough. If there is one thing we can be sure of, it is that competent and informative novels will continue to pour from the publishing houses. I have only one, and the least important, of the qualities necessary to write at all, and that is curiosity. It is the curiosity of the journalist.

As you no doubt gathered, I do not devote the care to word selection and organization in my letters that I do in my books Generally, I don't write letters at all...Writing, for me, is work, and I do not like to do my work carelessly, but if I waited until I got a letter into the shape I'd be happy with, you would never hear another word from me and would think I had perished on a mountain...

For the most basic assumption that dictated my early attempts to respond to creative music commentary was the mistaken belief that western journalists had some fundamental understanding of black creativity—or even western creativity—but this assumption was seriously in error.

Exaggeration of every kind is as essential to journalism as it is to the dramatic art; for the object of journalism is to make events go as far as possible. Thus it is that all journalists are, in the very nature of their calling, alarmists; and this is their way of giving interest to what they write. Herein

It is woefully hard to find good, or even merely literate, writers, and they laugh at me when I say that sloppy, go-as-you-please writing carries less authority than decent prose. You must remember our public, they say. And indeed that is what I do, and I think the public is fully able to deal with the best they can produce. Patronizing the public, and assuming that it hangs, breathless, upon what it reads in the papers, is almost the worst of journalistic sins.

I've always wanted to be a journalist, but what am I going to do? Write articles about which movie star had the fat sucked from her ass and injected into her face? Which professional athlete just confessed to shooting steroids? The last celebrity baby names?" Cara lowered both brows in frustration. "Who cares?

The people who write that kind of stuff never fight; possibly they believe that to write it is a substitute for fighting. It is the same in all wars; the soldiers do the fighting, the journalists do the shouting, and no true patriot ever gets near a front-line trench, except on the briefest of propaganda-tours.

Nowhere is the hostility of the Anglo-American tradition toward the dialectical more apparent, however, than in the widespread notion that the style of these works is obscure and cumbersome, indigestible, abstract-or, to sum it all up in a convenient catchword, Germanic. It can be admitted that it does not conform to the canons of clear and fluid journalistic writing taught in the schools. But what if those ideals of clarity and simplicity have come to serve a very different ideological purpose, in our present context, from the one Descartes had in mind? What if, in this period of the overproduction of printed matter and the proliferation of methods of quick reading, they were intended to speed the reader across a sentence in such a way that he can salute a readymade idea effortlessly in passing, without suspecting that real thought demands a descent into the materiality of language and a consent to time itself in the form of the sentence?

If you haven't the creative urge, or if it is fulfilled elsehow, then, although you may be a skilled craftsman, writing the most delightful letters to your friends, the most lucid reports to your superiors, you will never produce a poem or a play or a story. You may make a journalist but you will never make an author.

The “public” does not work—a sentence like “most of the American public works in the service industry” would never appear in a magazine or paper, and if a journalist were to attempt to write such a sentence, her editor would certainly change it to something else. It is especially odd since the public does apparently have to go to work:

I was just not cut out to be an American journalist. In England, I could phone my editor and say 'Do you want an interview with X?' and get an immediate yes or no. At Vanity Fair I had to 'pitch ideas' and then go through layers of editors, all of whom asked what my 'angle' was going to be. I have always deeply hated and resented this question. If you have an angle on someone, it means you have already decided what to write before you meet, so you really might as well not bother interviewing them" (126).

I suspect that every teacher hears the same complaints, but that, being seldom a practicing author, he tends to dismiss them as out of his field, or to see in them evidence that the troubled student has not the true vocation. Yet it is these very pupils who are most obviously gifted who suffer from these disabilities, and the more sensitively organized they are the higher the hazard seems to them. Your embryo journalist or hack writer seldom asks for help of any sort; he is off after agents and editors while his more serious brother-in-arms is suffering the torments of the damned because of his insufficiencies. Yet instruction in writing is oftenest aimed at the oblivious tradesman of fiction, and the troubles of the artist are dismissed or overlooked.

From the beginning, I’ve told journalists that I planned to write better than any writer of my era who graduated from an Ivy League college. It sounds boastful and it is. But The Citadel taught me that I was a man of courage when I survived that merciless crucible of a four-year test that is the measure of The Citadel experience. I’m the kind of writer I am because of The Citadel.

Infidelity promises “lives that could never be mine,” as journalist Anna Pulley writes in a beautiful essay about her affair with a married woman. “I was,” she writes, “a road she would never take. . . . Ours was a love that hinged on possibility—what we could offer each other was infinite potential. Reality never stood a chance against that kind of promise. . . . She represented a singular perfection, she had to because she contained none of the trappings of a real relationship. . . . She was perfect in part because she was an escape, she seemed always to offer more.”3

Naomi Wolfe, journalist and author of The Beauty Myth, writes, “A culture fixated on female thinness is not an obsession about female beauty but an obsession about female obedience. Dieting is the most potent political sedative in history. A quietly mad population is a tractable one.”31 Wolfe strategically illustrates how body-shame social messaging is used as a means of controlling and centralizing political power. We need look no further than the 2016 U.S. presidential election to see Wolfe’s thesis in action. Candidate Hillary Clinton was exhaustingly scrutinized about her aesthetic presentation. Outfits, makeup, hairstyles were all fodder for the twenty-four-hour news cycle. Even the pro-Hillary, hundred-thousand-plus-member Facebook group Pantsuit Nation chose her penchant for eschewing skirts and dresses as the name of their collective, inadvertently directing public focus to her physical appearance rather than her decades of political experience.

Exaggeration of every kind is as essential to journalism as it is to the dramatic art; for the object of journalism is to make events go as far as possible. Thus it is that all journalists are, in the very nature of their calling, alarmists; and this is their way of giving interest to what they write. Herein they are like little dogs; if anything stirs, they immediately set up a shrill bark.

You fought in the Great War?” a journalist from The Guardian asked me in a long interview to coincide with the presentation of the prize. “I didn’t think it was all that great.” I pointed out. “In fact, if memory serves, it was bloody awful.” “Yes, of course,” said the journalist, laughing uncomfortably. “Only you’ve never written about it, have you?” “Haven’t I?” “Not explicitly, at least.” He said, his face taking on an expression of panic, as if he had suddenly realized that he might have forgotten some major work along the way. “I suppose it depends on one’s definition of explicit,” I replied. ‘I’m pretty sure I’ve written about it any number of times. On the surface, occasionally. A little buried, at other times. But it’s been there, hasn’t it? Wouldn’t you agree? Or do I delude myself?” “No, of course not. I only meant—“ “Unless I’ve failed utterly in my work, that is. Perhaps I haven’t made my intentions clear at all. Perhaps my entire writing career has been a busted flush.” “No, Mr. Sadler, of course not. I think you misunderstood me. It’s clear that the Great War plays a significant part in your—“ At eighty-one, one has to find one’s fun where one can.

We reach the point of diminishing marginal predictive returns for knowledge disconcertingly quickly,” Tetlock writes. “In this age of academic hyperspecialization, there is no reason for supposing that contributors to top journals—distinguished political scientists, area study specialists, economists, and so on—are any better than journalists or attentive readers of The New York Times in ‘reading’ emerging situations.” The

There will be rebels. They will live in the shadows. They will be the renegade painters, sculptors, poets, writers, journalists, musicians, actors, dancers, organizers, activists, mystics, intellectuals and other outcasts who are willing to accept personal sacrifice. They will not surrender their integrity, creativity, independence and finally their souls. They will speak the truth. The state will have little tolerance of them. They will be poor. The wider society will be conditioned by mass propaganda to write them off as parasites or traitors. They will keep alive what is left of dignity and freedom. Perhaps one day they will rise up and triumph. But one does not live in poverty and on the margins of society because of the certainty of success. One lives like that because to collaborate with radical evil is to betray all that is good and beautiful. It is to become a captive. It is to give up the moral autonomy that makes us human. The rebels will be our hope.

While my library contains the works of travel writers, I have mostly searched for those who speak about their own place in the world. But the world is changing and many people have no place to call home. Some of the most important kinds of travel writing now are stories of flight, written by people who belong to the millions of asylum seekers in the world. These are stories that are almost too hard to tell, but which, once read, will never be forgotten. Some of these stories had to be smuggled out of detention centres, or were caught covertly on smuggled mobiles in snatches of calls on weak connections from remote and distant prisons. Why is this writing important? Behrouz Boochani, a Kurdish journalist and human rights campaigner who has been detained on Manus Island for over three years with no hope for release yet in sight, puts it plainly in a message to the world in the anthology Behind the Wire. It is, he wrote, ‘because we need to change our imagination’.

A British journalist, Sydney Brooks, writing in the North American Review, gauged America to be just as isolationist as ever. And why not, he asked? “The United States is remote, unconquerable, huge, without hostile neighbors or any neighbors at all of anything like her own strength, and lives exempt in an almost unvexed tranquility from the contentions and animosities and the ceaseless pressure and counter-pressure that distract the close-packed older world.” While easy in concept, neutrality in

On economic matters Garrett had a brilliant simplicity. In November 1913, while editor of the Annalist, he began a monthly column on money in Everybody’s, writing as John Parr. One of the most common questions from readers was why the government simply didn’t print money to spend on public works, instead of borrowing it at interest. It was a variant of the Coxey idea. Garrett explained that money is not wealth, but a claim on wealth, and that you do not add to wealth by creating more claims to it.4

You do not conceive a novel as easily as you conceive a child, nor even half as easily as you create nonfiction work. A journalist amasses facts, anecdotes and interviews with top brass. Enough of these add up to a book. A novelist demands quite different things. He has to find himself in his materials, to know for sure how he would feel and act and the events he writes about. In addition, he requires a catalyst — a person, idea, or emotion which coalesces his ingredients and makes them jell into a solid purpose.

Once upon a time all the men of mind and genius in the world became of one belief—that is to say, of no belief. But it wearied them to think that within a few years after their death many cults and systems and prognostications would be ascribed to them which they had never meditated nor intended. So they said to one another: "'Let's join together and make a great book that will last forever to mock the credulity of man. Let's persuade our more erotic poets to write about the delights of the flesh, and induce some of our robust journalists to contribute stories of famous amours. We'll include all the most preposterous old wives' tales now current. We'll choose the keenest satirist alive to compile a deity from all the deities worshipped by mankind, a deity who will be more magnificent than any of them, and yet so weakly human that he'll become a byword for laughter the world over—and we'll ascribe to him all sorts of jokes and vanities and rages, in which he'll be supposed to indulge for his own diversion, so that the people will read our book and ponder it, and there'll be no more nonsense in the world. "'Finally, let us take care that the book possesses all the virtues of style, so that it may last forever as a witness to our profound scepticism and our universal irony.' "So the men did, and they died. "But the book lived always, so beautifully had it been written, and so astounding the quality of imagination with which these men of mind and genius had endowed it. They had neglected to give it a name, but after they were dead it became known as the Bible.

For days & nights, Phoolan related her extraordinary life via an interpreter. Recorded & transcribed, the typescript ran to 2000 pages. Writer Marie-Therese Cuny & I shaped this into a first draft. Then over several weeks in 1995, and with the aid of translator & journalist Vijay Kranti, Susanna & I read it back to Phoolan page by page. She would interrupt to correct errors, clear confusing contradictions, & add more recollections as they came to her. Phoolan signed her name at the bottom of each page, the only word she knew how to write.

I made a point of answering the question I received with some frequency from journalists, Do you think books can change people's lives? (which really meant, Do you actually think anything you could write could mean anything to anyone?), with a little airtight thought experiment in which I asked the interviewer to imagine the sort of person he might be if all of the literature he'd read in his life were somehow excised from his mind, his mind and soul, and as the journalist contemplated this nuclear winter I sat back with a self-satisfied smile, saved again from facing the truth.

As a matter of fact I don’t care two pins about accuracy. Who is accurate? Nobody nowadays. If a reporter writes that a beautiful girl of twenty-two dies by turning on the gas after looking out over the sea and kissing her favourite Labrador, Bob, goodbye, does anybody make a fuss because the girl was twenty-six, the room faced inland, and the dog was a Sealyham terrier called Bonnie? If a journalist can do that sort of thing I don’t see that it matters if I mix up police ranks and say a revolver when I mean an automatic and a dictograph when I mean a phonograph, and use a poison that just allows you to gasp one dying sentence and no more. What really matters is plenty of bodies! If the thing’s getting a little dull, some more blood cheers it up. Somebody is going to tell something – and then they’re killed first! That always goes down well. It comes in all my books – camouflaged different ways of course. And people like untraceable poisons, and idiotic police inspectors and girls tied up in cellars with sewer gas or water pouring in (such a troublesome way of killing anyone really) and a hero who can dispose of anything from three to seven villains singlehanded.

Only years later—as an investigative journalist writing about poor scientific research—did I realize that I had committed statistical malpractice in one section of the thesis that earned me a master’s degree from Columbia University. Like many a grad student, I had a big database and hit a computer button to run a common statistical analysis, never having been taught to think deeply (or at all) about how that statistical analysis even worked. The stat program spit out a number summarily deemed “statistically significant.” Unfortunately, it was almost certainly a false positive, because I did not understand the limitations of the statistical test in the context in which I applied it. Nor did the scientists who reviewed the work. As statistician Doug Altman put it, “Everyone is so busy doing research they don’t have time to stop and think about the way they’re doing it.” I rushed into extremely specialized scientific research without having learned scientific reasoning. (And then I was rewarded for it, with a master’s degree, which made for a very wicked learning environment.) As backward as it sounds, I only began to think broadly about how science should work years after I left it.

Over my entire career in editing, I don't think I've encountered more than half a dozen difficult authors. By "difficult," I mean a writer who simply does not want changes made to his manuscript and is not even prepared to discuss them. We know the stereotypes: The hotshot journalist jealous of every comma. The poet who claims that his misspellings and eccentric punctuation are inspired. Assistant professors writing a first book for tenure are notorious for their inflexibility, and understandably so: their futures are at stake. They take editing personally; red marks on their manuscripts are like little stab wounds. And then there are vain authors who quarrel when we lowercase their job titles, who want their photos plastered all over the piece or their names in larger type. And don't get me started on writers who don't know what they're talking about, writers who are your boss, writers who are former high school English teachers.

On the same convoy were two marine “snuffies,” or combat correspondents, Steve Berntson and Dale Dye. Both were marine sergeants with unusual jobs. They were “military journalists,” or, rather, public relations reporters in the field charged with writing stories about their fellow marines. They were assigned to the Information Services Office (ISO) and covered the war the same way as civilian journalists but with a mandate to stress the positive. They had a license to go anywhere and do anything that could be turned into a story, so they were far more widely traveled than most marines, and they had a great deal more independence.

Chapter 4,‘Organised abuse and the pleasures of disbelief’, uses Zizek’s (1991) insights into cite political role of enjoyment to analyse the hyperbole and scorn that has characterised the sceptical account of organised and ritualistic abuse. The central argument of this chapter is that organised abuse has come to public attention primarily as a subject of ridicule within the highly partisan writings of journalists, academics and activists aligned with advocacy groups for people accused of sexual abuse. Whilst highlighting the pervasive misrepresentations that characterise these accounts, the chapter also implicates media consumers in the production of ignorance and disdain in relation to organised abuse and women’s and children’s accounts of sexual abuse more generally.

It was a journalist (it was always journalists these days), and she had something to read to him. She’d had a crash course in media relations since her exams, and dealing with them/it had taught her there was no point in trying to deal with each one separately. To give some unique point of view to the Financial Times and then to the Mirror and then to the Daily Mail was impossible. It was their job, not yours, to get the angle, to write their separate book of the huge media bible. Each to their own. Reporters were factional, fanatical, obsessively defending their own turf, propounding the same thing day after day. So it had always been. Who would have guessed that Luke and John would take such different angles on the scoop of the century, the death of the Lord? It just went to prove that you couldn’t trust these guys.

Nora Ephron is a screenwriter whose scripts for Silkwood, When Harry Met Sally, and Sleepless in Seattle have all been nominated for Academy Awards. Ephron started her career as a journalist for the New York Post and Esquire. She became a journalist because of her high school journalism teacher. Ephron still remembers the first day of her journalism class. Although the students had no journalism experience, they walked into their first class with a sense of what a journalist does: A journalists gets the facts and reports them. To get the facts, you track down the five Ws—who, what, where, when, and why. As students sat in front of their manual typewriters, Ephron’s teacher announced the first assignment. They would write the lead of a newspaper story. The teacher reeled off the facts: “Kenneth L. Peters, the principal of Beverly Hills High School, announced today that the entire high school faculty will travel to Sacramento next Thursday for a colloquium in new teaching methods. Among the speakers will be anthropologist Margaret Mead, college president Dr. Robert Maynard Hutchins, and California governor Edmund ‘Pat’ Brown.” The budding journalists sat at their typewriters and pecked away at the first lead of their careers. According to Ephron, she and most of the other students produced leads that reordered the facts and condensed them into a single sentence: “Governor Pat Brown, Margaret Mead, and Robert Maynard Hutchins will address the Beverly Hills High School faculty Thursday in Sacramento. . .blah, blah, blah.” The teacher collected the leads and scanned them rapidly. Then he laid them aside and paused for a moment. Finally, he said, “The lead to the story is ‘There will be no school next Thursday.’” “It was a breathtaking moment,” Ephron recalls. “In that instant I realized that journalism was not just about regurgitating the facts but about figuring out the point. It wasn’t enough to know the who, what, when, and where; you had to understand what it meant. And why it mattered.” For the rest of the year, she says, every assignment had a secret—a hidden point that the students had to figure out in order to produce a good story.

And now it’s really over. I finally realized that I must do my schoolwork to keep from being ignorant, to get on in life, to become a journalist, because that’s what I want! I know I can write. A few of my stories are good, my descriptions of the Secret Annex are humorous, much of my diary is vivid and alive, but … it remains to be seen whether I really have talent. “Eva’s Dream” is my best fairy tale, and the odd thing is that I don’t have the faintest idea where it came from. Parts of “Cady’s Life” are also good, but as a whole it’s nothing special. I’m my best and harshest critic. I know what’s good and what isn’t. Unless you write yourself, you can’t know how wonderful it is; I always used to bemoan the fact that I couldn’t draw, but now I’m overjoyed that at least I can write. And if I don’t have the talent to write books or newspaper articles, I can always write for myself. But I want to achieve more than that. I can’t imagine having to live like Mother, Mrs. van Daan and all the women who go about their work and are then forgotten. I need to have something besides a husband and children to devote myself to! I don’t want to have lived in vain like most people. I want to be useful or bring enjoyment to all people, even those I’ve never met. I want to go on living even after my death! And that’s why I’m so grateful to God for having given me this gift, which I can use to develop myself and to express all that’s inside me! When I write I can shake off all my cares. My sorrow disappears, my spirits are revived! But, and that’s a big question, will I ever be able to write something great, will I ever become a journalist or a writer? I hope so, oh, I hope so very much, because writing allows me to record everything, all my thoughts, ideals and fantasies. I haven’t worked on “Cady’s Life” for ages. In my mind I’ve worked out exactly what happens next, but the story doesn’t seem to be coming along very well. I might never finish it, and it’ll wind up in the wastepaper basket or the stove. That’s a horrible thought, but then I say to myself, “At the age of fourteen and with so little experience, you can’t write about philosophy.” So onward and upward, with renewed spirits. It’ll all work out, because I’m determined to write!

Commenting acidly on a writer whom I perhaps too naively admired, my old classics teacher put on his best sneer to ask: 'Wouldn't you say, Hitchens, that his writing was somewhat journalistic?' This lofty schoolmaster employed my name sarcastically, and stressed the last term as if he meant it to sting, and it rankled even more than he had intended. Later on in life, I found that I still used to mutter and improve my long-meditated reply. Émile Zola—a journalist. Charles Dickens—a journalist. Thomas Paine—another journalist. Mark Twain. Rudyard Kipling. George Orwell—a journalist par excellence. Somewhere in my cortex was the idea to which Orwell himself once gave explicit shape: the idea that 'mere' writing of this sort could aspire to become an art, and that the word 'journalist'—like the ironic modern English usage of the word 'hack'—could lose its association with the trivial and the evanescent.

British journalist Don Taylor. Writing in 1969, by which time India had stayed united for two decades and gone through four general elections, Taylor yet thought that the key question remains: can India remain in one piece – or will it fragment? . . . When one looks at this vast country and its 524 million people, the 15 major languages in use, the conflicting religions, the many races, it seems incredible that one nation could ever emerge. It is difficult to even encompass this country in the mind – the great Himalaya, the wide Indo-Gangetic plain burnt by the sun and savaged by the fierce monsoon rains, the green flooded delta of the east, the great cities like Calcutta, Bombay and Madras. It does not, often, seem like one country. And yet there is a resilience about India which seems an assurance of survival. There is something which can only be described as an Indian spirit. I believe it no exaggeration to say that the fate of Asia hangs on its survival.

gene plays a role, are quite tractable, but anything entailing higher dimensionality falls apart. Understanding the genetic makeup of a unit will never allow us to understand the behavior of the unit itself. A reminder that what I am writing here isn’t an opinion. It is a straightforward mathematical property. The mean-field approach is when one uses the average interaction between, say, two people, and generalizes to the group—it is only possible if there are no asymmetries. For instance, Yaneer Bar-Yam has applied the failure of mean-field to evolutionary theory of the selfish-gene narrative trumpeted by such aggressive journalistic minds as Richard Dawkins and Steven Pinker, with more mastery of English than probability theory. He shows that local properties fail and the so-called mathematics used to prove the selfish gene are woefully naive and misplaced. There has been a storm around work by Martin Nowack and his colleagues (which include the biologist E. O. Wilson) about the terminal flaws in the selfish gene theory.fn2

The journalist Anne Applebaum identified an entire group of “neo-Bolsheviks”—including Trump, Nigel Farage in Britain, Marine Le Pen in France, Jarosław Kaczyński in Poland, and the Hungarian prime minister Viktor Orbán—who, like Lenin and Trotsky, started out on the political fringes and rode a wave of populism to prominent positions. In 2017, she wrote that “to an extraordinary degree, they have adopted Lenin’s refusal to compromise, his anti-democratic elevation of some social groups over others and his hateful attacks on his ‘illegitimate’ opponents.” Many of the more successful neo-Bolsheviks, Applebaum points out, have created their own “alternative media” that specializes in disinformation, hatemongering, and the trolling of adversaries. Lying is both reflexive and a matter of conviction: they believe, she writes, “that ordinary morality does not apply to them….In a rotten world, truth can be sacrificed in the name of ‘the People,’ or as a means of targeting ‘Enemies of the People.’ In the struggle for power, anything is permitted.

To haste as a cause of confusion must be added distraction. Normally, except for those who work in the early hours of the morning, or who live up a long country lane, it is almost impossible to avoid being disturbed by incidental noises of traffic, industry, schools, and the wireless, or by the telephone, or by callers. Few people can immediately switch their minds from one complicated subject to another, and presently switch back again, without losing something in the process. Most business men and journalists claim that they are accustomed to noise and can ‘work through anything’. But this does not mean that they are not affected by noise: part of the brain must be employed in sorting out the noises and discounting them. The intense concentration achieved when one writes in complete silence, security and leisure, with the mental senses cognizant of every possible aspect of the theme as it develops—this was always rare and is now rarer than ever. Modern conditions of living encourage habitual distraction and, though there are still opportunities for comparative quiet, most people feel that they are not really alive unless they are in close touch with their fellow men—and close touch involves constant disturbance. Hart Crane, a leading American poet of the Nineteen-Twenties, decided that he could not write his best except with a radio or victrola playing jazz at him and street-noises coming up through the open window. He considered that distraction was the chief principle of modern living; he cultivated it, distractedly, and committed suicide in his early thirties.

Mountaineering, she understood, was an essential expression of some odd, immutable aspect of my personality that I could no sooner alter than change the color of my eyes. Then, in the midst of this delicate rapprochement, Outside magazine confirmed it was sending me to Everest. At first I pretended that I’d be going as a journalist more than a climber—that I’d accepted the assignment because the commercialization of Everest was an interesting subject and the money was pretty good. I explained to Linda and anyone else who expressed skepticism about my Himalayan qualifications that I didn’t expect to ascend very high on the mountain. “I’ll probably climb only a little way above Base Camp,” I insisted. “Just to get a taste of what high altitude is about.” This was bullshit, of course. Given the length of the trip and the time I’d have to spend training for it, I stood to make a lot more money staying home and taking other writing jobs. I accepted the assignment because I was in the grip of the Everest mystique. In truth, I wanted to climb the mountain as badly as I’d ever wanted anything in my life.

The relevant research literature also helps clarify this sense of overload. In their original 2004 study on attention fragmentation, Victor M. González and Gloria Mark partitioned the efforts of the employees they observed into distinct working spheres, each representing a different project or objective. They found that on average their subjects worked on ten different spheres per day, spending less than twelve minutes on one before switching to another.36 A follow-up study in 2005 found the observed employees touching on eleven to twelve different working spheres per day on average.37 The large number of different spheres these subjects tackled in a given day, combined with the reality that each sphere demands the accomplishment of many smaller tasks and presumably dozens of emails, provides a harried portrayal of modern knowledge work. “At night, I often wake in a panic about all the things I need to do or didn’t get done,” writes journalist Brigid Schulte in Overwhelmed, her 2014 book on this busyness epidemic. “I worry that I’ll face my death and realize that my life got lost in this frantic flotsam of daily stuff.”38

In her book claiming that allegations of ritualistic abuse are mostly confabulations, La Fontaine’s (1998) comparison of social workers to ‘nazis’ shows the depth of feeling evident amongst many sceptics. However, this raises an important question: Why did academics and journalists feel so strongly about allegations of ritualistic abuse, to the point of pervasively misrepresenting the available evidence and treating women disclosing ritualistic abuse, and those workers who support them, with barely concealed contempt? It is of course true that there are fringe practitioners in the field of organised abuse, just as there are fringe practitioners in many other health-related fields. However, the contrast between the measured tone of the majority of therapists and social workers writing on ritualistic abuse, and the over-blown sensationalism of their critics, could not be starker. Indeed, Scott (2001) notes with irony that the writings of those who claimed that ‘satanic ritual abuse’ is a ‘moral panic’ had many of the features of a moral panic: scapegoating therapists, social workers and sexual abuse victims whilst warning of an impending social catastrophe brought on by an epidemic of false allegations of sexual abuse. It is perhaps unsurprising that social movements for people accused of sexual abuse would engage in such hyperbole, but why did this rhetoric find so many champions in academia and the media?

win. I thought the bureaucrats who had overseen the Emergency Rental Assistance program deserved a parade. They had to settle for scattered applause. When the ERA program was sputtering in the unsteady early days, it seemed that everyone was writing and tweeting about it. Later, when the rollout was working, it was ignored. Because journalists and pundits and social influencers did not celebrate the program, ERA garnered few champions in Washington. Elected leaders learned that they could direct serious federal resources to fighting evictions, make a real dent in the problem, and reap little credit for it. So, the Emergency Rental Assistance program became a temporary program, and we returned to normal, to a society where seven eviction filings are issued every minute.[31] Imagine if we had met the results of the ERA program with loud cheers. Imagine if we had taken to social media and gushed over what a difference it had made. Imagine if newspapers had run headlines that read, “Biden Administration Passes Most Important Eviction Prevention Measure in American History.” Imagine if we’d worked together to ensure that the low eviction regime established during the pandemic became the new normal. But we chose to shrug instead. Poor renters in the future will pay for this, as will the Democratic Party, incessantly blamed for having a “messaging problem” when perhaps the matter is that liberals have a despondency problem: fluent in the language of grievance and bumbling in the language of repair. Meaningful, tangible change had arrived, and we couldn’t see it. When we refuse to recognize what works, we risk swallowing the lie that nothing does.

In fact, Hinduism�s pervading influence seems to go much earlier than Christianity. American mathematician, A. Seindenberg, has for example shown that the Sulbasutras, the ancient Vedic science of mathematics, constitute the source of mathematics in the Antic world, from Babylon to Greece : � the arithmetic equations of the Sulbasutras he writes, were used in the observation of the triangle by the Babylonians, as well as in the edification of Egyptian pyramids, in particular the funeral altar in form of pyramid known in the vedic world as smasana-cit (Seindenberg 1978: 329). In astronomy too, the "Indus" (from the valley of the Indus) have left a universal legacy, determining for instance the dates of solstices, as noted by 18th century French astronomer Jean-Sylvain Bailly : � the movement of stars which was calculated by Hindus 4500 years ago, does not differ even by a minute from the tables which we are using today". And he concludes: "the Hindu systems of astronomy are much more ancient than those of the Egyptians - even the Jews derived from the Hindus their knowledge �. There is also no doubt that the Greeks heavily borrowed from the "Indus". Danielou notes that the Greek cult of Dionysos, which later became Bacchus with the Romans, is a branch of Shivaism : � Greeks spoke of India as the sacred territory of Dionysos and even historians of Alexander the Great identified the Indian Shiva with Dionysos and mention the dates and legends of the Puranas �. French philosopher and Le Monde journalist Jean-Paul Droit, recently wrote in his book "The Forgetfulness of India" that � the Greeks loved so much Indian philosophy, that Demetrios Galianos had even translated the Bhagavad Gita �.

I Won’t Write Your Obituary You asked if you could call to say goodbye if you were ever really gonna kill yourself. Sure, but I won’t write your obituary. I’ll commission it from some dead-end journalist who will say things like: “At peace… Better place… Fought the good fight…” Maybe reference the loving embrace of Capital-G-God at least 4 times. Maybe quote Charles fucking Bukowski. And I won’t stop them because I won’t write your obituary. But if you call me, I will write you a new sky, one you can taste. I will write you a D-I-Y cloud maker so on days when you can’t do anything you can still make clouds in whatever shape you want them. I will write you letters, messages in bottles, in cages, in orange peels, in the distance between here and the moon, in forests and rivers and bird songs. I will write you songs. I can’t write music, but I’ll find Rihanna, and I’ll get her to write you music if it will make you want to dance a little longer. I will write you a body whose veins are electricity because outlets are easier to find than good shrinks, but we will find you a good shrink. I will write you 1-800-273-8255, that’s the suicide hotline; we can call it together. And yeah, you can call me, but I won’t tell you it’s okay, that I forgive you. I won’t say “goodbye” or “I love you” one last time. You won’t leave on good terms with me, Because I will not forgive you. I won’t read you your last rights, absolve you of sin, watch you sail away on a flaming viking ship, my hand glued to my forehead. I will not hold your hand steady around a gun. And after, I won’t come by to pick up the package of body parts you will have left specifically for me. I’ll get a call like “Ma’am, what would you have us do with them?” And I’ll say, “Burn them. Feed them to stray cats. Throw them at school children. Hurl them at the sea. I don’t care. I don’t want them.” I don’t want your heart. It’s not yours anymore, it’s just a heart now and I already have one. I don’t want your lungs, just deflated birthday party balloons that can’t breathe anymore. I don’t want a jar of your teeth as a memento. I don’t want your ripped off skin, a blanket to wrap myself in when I need to feel like your still here. You won’t be there. There’s no blood there, there’s no life there, there’s no you there. I want you. And I will write you so many fucking dead friend poems, that people will confuse my tongue with your tombstone and try to plant daisies in my throat before I ever write you an obituary while you’re still fucking here. So the answer to your question is “yes”. If you’re ever really gonna kill yourself, yes, please, call me.

Many people take this as evidence of duplicity or cynicism. But they don’t know what it’s like to be expected to make comments, almost every working day, on things of which they have little or no reliable knowledge or about which they just don’t care. They don’t appreciate the sheer number of things on which a politician is expected to have a position. Issues on which the governor had no strong opinions, events over which he had no control, situations on which it served no useful purpose for him to comment—all required some kind of remark from our office. On a typical day Aaron might be asked to comment on the indictment of a local school board chairman, the ongoing drought in the Upstate, a dispute between a power company and the state’s environmental regulatory agency, and a study concluding that some supposedly crucial state agency had been underfunded for a decade. Then there were the things the governor actually cared about: a senate committee’s passage of a bill on land use, a decision by the state supreme court on legislation applying to only one county, a public university’s decision to raise tuition by 12 percent. Commenting on that many things is unnatural, and sometimes it was impossible to sound sincere. There was no way around it, though. Journalists would ask our office about anything having remotely to do with the governor’s sphere of authority, and you could give only so many minimalist responses before you began to sound disengaged or ignorant or dishonest. And the necessity of having to manufacture so many views on so many subjects, day after day, fosters a sense that you don’t have to believe your own words. You get comfortable with insincerity. It affected all of us, not just the boss. Sometimes I felt no more attachment to the words I was writing than a dog has to its vomit.

I begin this chapter with President Ronald Reagan’s Farewell Speech on January 11, 1989. President Reagan encouraged the rising generation to “let ’em know and nail ’em on it”—that is, to push back against teachers, professors, journalists, politicians, and others in the governing generation who manipulate and deceive them: An informed patriotism is what we want. And are we doing a good enough job teaching our children what America is and what she represents in the long history of the world? Those of us who are over 35 or so years of age grew up in a different America. We were taught, very directly, what it means to be an American. And we absorbed, almost in the air, a love of country and an appreciation of its institutions. If you didn’t get these things from your family, you got them from the neighborhood, from the father down the street who fought in Korea or the family who lost someone at Anzio. Or you could get a sense of patriotism from school. And if all else failed, you could get a sense of patriotism from the popular culture. The movies celebrated democratic values and implicitly reinforced the idea that America was special. TV was like that, too, through the mid-sixties. But now, we’re about to enter the nineties, and some things have changed. Younger parents aren’t sure that an unambivalent appreciation of America is the right thing to teach modern children. And as for those who create the popular culture, well-grounded patriotism is no longer the style. Our spirit is back, but we haven’t reinstitutionalized it. We’ve got to do a better job of getting across that America is freedom—freedom of speech, freedom of religion, freedom of enterprise. And freedom is special and rare. It’s fragile; it needs [protection]. So, we’ve got to teach history based not on what’s in fashion but what’s important—why the Pilgrims came here, who Jimmy Doolittle was, and what those 30 seconds over Tokyo meant. You know, 4 years ago on the 40th anniversary of D-Day, I read a letter from a young woman writing to her late father, who’d fought on Omaha Beach. Her name was Lisa Zanatta Henn, and she said, “We will always remember, we will never forget what the boys of Normandy did.” Well, let’s help her keep her word. If we forget what we did, we won’t know who we are. I’m warning of an eradication of the American memory that could result, ultimately, in an erosion of the American spirit. Let’s start with some basics: more attention to American history and a greater emphasis on civic ritual. And let me offer lesson number one about America: All great change in America begins at the dinner table. So, tomorrow night in the kitchen, I hope the talking begins. And children, if your parents haven’t been teaching you what it means to be an American, let ’em know and nail ’em on it. That would be a very American thing to do.1

The Fifth Congress had recessed in July 1798 without declaring war against France, but in the last days before adjourning it did approve other measures championed by Abigail Adams that aided in the undoing of her husband—the Alien and Sedition Acts. Worried about French agents in their midst, the lawmakers passed punitive measures changing the rules for naturalized citizenship and making it legal for the U.S. to round up and detain as “alien enemies” any men over the age of fourteen from an enemy nation after a declaration of war. Abigail heartily approved. But it was the Sedition Act that she especially cheered. It imposed fines and imprisonment for any person who “shall write, print, utter, or publish…any false, scandalous and malicious writing or writings against the government of the United States, or either house of the Congress of the United States, or the President of the United States” with the intent to defame them. Finally! The hated press would be punished. To Abigail’s way of thinking, the law was long overdue. (Of course she was ready to use the press when it served her purposes, regularly sending information to relatives and asking them to get it published in friendly gazettes.) Back in April she had predicted to her sister Mary that the journalists “will provoke measures that will silence them e’er long.” Abigail kept up her drumbeat against newspapers in letter after letter, grumbling, “Nothing will have an effect until Congress pass a Sedition Bill, which I presume they will do before they rise.” Congress could not act fast enough for the First Lady: “I wish the laws of our country were competent to punish the stirrer up of sedition, the writer and printer of base and unfounded calumny.” She accused Congress of “dilly dallying” about the Alien Acts as well. If she had had her way, every newspaperman who criticized her husband would be thrown in jail, so when the Alien and Sedition Acts were passed and signed, Abigail still wasn’t satisfied. Grumping that they “were shaved and pared to almost nothing,” she told John Quincy that “weak as they are” they were still better than nothing. They would prove to be a great deal worse than nothing for John Adams’s political future, but the damage was done. Congress went home. So did Abigail and John Adams.

Separated from everyone, in the fifteenth dungeon, was a small man with fiery brown eyes and wet towels wrapped around his head. For several days his legs had been black, and his gums were bleeding. Fifty-nine years old and exhausted beyond measure, he paced silently up and down, always the same five steps, back and forth. One, two, three, four, five, and turn . . . an interminable shuffle between the wall and door of his cell. He had no work, no books, nothing to write on. And so he walked. One, two, three, four, five, and turn . . . His dungeon was next door to La Fortaleza, the governor’s mansion in Old San Juan, less than two hundred feet away. The governor had been his friend and had even voted for him for the Puerto Rican legislature in 1932. This didn’t help much now. The governor had ordered his arrest. One, two, three, four, five, and turn . . . Life had turned him into a pendulum; it had all been mathematically worked out. This shuttle back and forth in his cell comprised his entire universe. He had no other choice. His transformation into a living corpse suited his captors perfectly. One, two, three, four, five, and turn . . . Fourteen hours of walking: to master this art of endless movement, he’d learned to keep his head down, hands behind his back, stepping neither too fast nor too slow, every stride the same length. He’d also learned to chew tobacco and smear the nicotined saliva on his face and neck to keep the mosquitoes away. One, two, three, four, five, and turn . . . The heat was so stifling, he needed to take off his clothes, but he couldn’t. He wrapped even more towels around his head and looked up as the guard’s shadow hit the wall. He felt like an animal in a pit, watched by the hunter who had just ensnared him. One, two, three, four, five, and turn . . . Far away, he could hear the ocean breaking on the rocks of San Juan’s harbor and the screams of demented inmates as they cried and howled in the quarantine gallery. A tropical rain splashed the iron roof nearly every day. The dungeons dripped with a stifling humidity that saturated everything, and mosquitoes invaded during every rainfall. Green mold crept along the cracks of his cell, and scarab beetles marched single file, along the mold lines, and into his bathroom bucket. The murderer started screaming. The lunatic in dungeon seven had flung his own feces over the ceiling rail. It landed in dungeon five and frightened the Puerto Rico Upland gecko. The murderer, of course, was threatening to kill the lunatic. One, two, three, four, five, and turn . . . The man started walking again. It was his only world. The grass had grown thick over the grave of his youth. He was no longer a human being, no longer a man. Prison had entered him, and he had become the prison. He fought this feeling every day. One, two, three, four, five, and turn . . . He was a lawyer, journalist, chemical engineer, and president of the Nationalist Party. He was the first Puerto Rican to graduate from Harvard College and Harvard Law School and spoke six languages. He had served as a first lieutenant in World War I and led a company of two hundred men. He had served as president of the Cosmopolitan Club at Harvard and helped Éamon de Valera draft the constitution of the Free State of Ireland.5 One, two, three, four, five, and turn . . . He would spend twenty-five years in prison—many of them in this dungeon, in the belly of La Princesa. He walked back and forth for decades, with wet towels wrapped around his head. The guards all laughed, declared him insane, and called him El Rey de las Toallas. The King of the Towels. His name was Pedro Albizu Campos.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable