Terrain Race Quotes

That was the real secret of the Tarahumara: they'd never forgotten what it felt like to love running. They remembered that running was mankind's first fine art, our original act of inspired creation. Way before we were scratching pictures on caves or beating rhythms on hollow trees, we were perfecting the art of combining our breath and mind and muscles into fluid self-propulsion over wild terrain. And when our ancestors finally did make their first cave paintings, what were the first designs? A downward slash, lightning bolts through the bottom and middle--behold, the Running Man. Distance running was revered because it was indispensable; it was the way we survived and thrived and spread across the planet. You ran to eat and to avoid being eaten; you ran to find a mate and impress her, and with her you ran off to start a new life together. You had to love running, or you wouldn't live to love anything else. And like everyhing else we ove--everything we sentimentally call our 'passions' and 'desires' it's really an encoded ancestral necessity. We were born to run; we were born because we run. We're all Running People, as the Tarahumara have always known.

Kugelmass, unaware of this catastrophe, had his own problems. He had not been thrust into Portnoy's Complaint, or into any other novel, for that matter. He had been projected into an old textbook, Remedial Spanish, and was running for his life over a barren, rocky terrain as the word tener ("to have") - a large and hairy irregular verb - raced after him on its spindly legs.

Way before we were scratching pictures on caves or beating rhythms on hollow trees we were perfecting the art of combining our breath and mind and muscles into fluid self-propulsion over wild terrain.

Perhaps the story of the human race is best understood as a journey through particularly hazardous terrain, in the dark, in a not very well-serviced vehicle, with a succession of drivers of varying competence, in assorted states of inebreiation

Everywhere Gage looked, his fingers itched to touch and his brain raced to keep up. A snake coiled beneath his right pec, an eagle took flight over his left. Stars, numbers, and Celtic symbols fought for real estate. Gage would need weeks to explore the storied terrain of Brady’s body. Better put in for some vacation time now.

When virtually the whole of a society, including supposedly thoughtful, educated, intelligent persons, commits itself to belief in propositions that collapse into absurdity upon the slightest exami­nation, the reason is not hallucination or delusion or even simple hypocrisy; rather, it is ideology. And ideology is impossible for anyone to analyze rationally who remains trapped on its terrain. That is why race still proves so hard for historians to deal with historically, rather than in terms of metaphysics, religion, or socio-(that is, pseudo-) biology. Nothing so well illustrates that impossibility as the convic­tion among otherwise sensible scholars that race "explains" historical phenomena; specifically, that it explains why people of African descent have been set apart for treatment different from that accorded to others. But race is just the name assigned to the phenomenon, which it no more explains than judicial review "explains" why the United States Supreme Court can declare acts of Congress unconstitutional, or than Civil War "explains" why Americans fought each other between 1861 and 1865.

Some might say what I’m recommending amounts to electoral nihilism. We would end up giving the presidency over to Republicans and their extremist base. The Supreme Court would turn Red for the next thirty years. We would see the undoing of the health care law and the further erosion of the social safety net. And the country would be left in the hands of libertarians and corporatists, a remarkably high price to pay for all Americans. But these same people who shout gloom and doom fail to advocate for dramatic change to take back the country from these folks. This is the scare tactic that clouds our imaginations: that no matter the circumstances, choosing the lesser of two evils is always better. By this logic, we are imprisoned in a political cage—to accept matters as they are. I refuse to do so, because the political terrain as it is currently laid out has left black and other vulnerable communities throughout this country in shambles. I want to choose another path. I want to remake American democracy, because whatever this is, it ain’t democracy.

So much of what seems to lie about in discourses about race concerns legitimacy, authenticity, community, belonging – is, in fact, about home. An intellectual home; a spiritual home; family and community as home; forced and displaced labor in the destruction of home; the dislocation of and alienation within the ancestral home; the creative responses to exile, the devastations, pleasures, and imperatives of homelessness as it is manifested in discussions on globalism, diaspora, migrations, hybridity, contingency, interventions, assimilations, exclusions. The estranged body, the legislated body, the body as home. In virtually all of these formations, whatever the terrain, race magnifies the matter that matters.

The connective tissue between large Texas cities is brown nothingness. Buildings sprout from the flat ground in the distance when you get close enough to a city, their tallest structures reaching up to the sky like the blocky dark fingers of some buried giant from an alien race, but before you get there, the only thing around you is dirt, a few weathered shrubs, and an endless blue sky that sometimes makes you think it’s close enough to shatter if you throw a big rock at it. It’s like whichever deity was in charge of the terrain just gave up and copied and pasted the same mile over and over again all the way along I-10.

It is when we think (or suppose that we do) that we get into the most trouble. The human race is not competent when it comes to abstract political notions. This is the terrain on which we are easily lost – the wilderness of ideology, the nowhere of utopias and the playground of the political madman. J.R.Nyquist

It reaches everyone, everywhere. In every heart, in every soul; across oceans, terrains, tribes, and race. No matter your age, or the time or place, in dance, everyone finds their home.

By calibrating your inner GPS, you’ll be ready for whatever a workout or race throws at you. Whether you’re dealing with bad weather, undulating terrain, fatigue, or even just having “one of those days,” you’ll be able to adjust your workouts and races to achieve the best performance on the day. And I find that consistently good performances across a training cycle lead to great performances in races.

When we proffer the narrative that Nazism was an apolitical evil and that it exterminated on the basis of race rather than politics, we cede too much ground to Nazism. The fundamental aim of Nazism was the elimination of any reference to the universal and the creation of a terrain on which particular identities struggle against each other for domination (which, they believed, would allow for Aryan identity to triumph due to its superior strength). To accept that the Nazi war on the Jews was a purely a racial one is to accept how the Nazis understood themselves. Though Nazis portrayed their fight against the Jews as a racial one, we shouldn’t believe them.

My race has been marked out. I must follow God's map. Right now the course has me running solo. Maybe a teammate will join me around the next bend, maybe not. I just don't know the terrain of God's established route.

Racial categories were invented to enshrine the idea of white supremacy. They are the product of Eurocentrism and colonialism. To act in ways that reinforce their fixedness rather than undermine them is to continue to operate in the terrain mapped out by white supremacy.

...but I'm also talking about the colonizing of truth, the redesigning of the fabric of reality. I am talking about the imposition of a way of classifying, measuring, and quantifying the world, including everything from time, to temperature, to distance, to weight. All of these things became calculated and bounded by frameworks that were not only European but often peculiarly English ways of understanding reality. Today's activism responds to the world on these terms, operating on terrain already mapped out by white supremacy, Eurocentric logic, and colonialism. This would be less worrying if it was clearly identified, would not pose so grave a danger if there was awareness that the terms of engagement operate within a framework that we need to dissolve. However, that acknowledgement appears to be entirely absent, and we congratulate ourselves on 'speaking truth to power' (often, depressingly, via what we know call 'platform capitalism').

Social and legal codes, like their byte-size counterparts, are not neutral; nor are all codes created equal. They reflect particular perspectives and forms of social organization that allow some people to assert themselves – their assumptions, interests, and desires – over others. From the seemingly mundane to the extraordinary, technical systems offer a mirror to the wider terrain of struggle over the forces that govern our lives.

How do you make anyone actually want to do any of this stuff? How do you flip the internal switch that changes us all back into the Natural Born Runners we once were? Not just in history, but in our own lifetimes. Remember? Back when you were a kid and you had to be yelled at to slow down? Every game you played, you played at top speed, sprinting like crazy as you kicked cans, freed all, and attacked jungle outposts in your neighbors’ backyards. Half the fun of doing anything was doing it at record pace, making it probably the last time in your life you’d ever be hassled for going too fast. That was the real secret of the Tarahumara: they’d never forgotten what it felt like to love running. They remembered that running was mankind’s first fine art, our original act of inspired creation. Way before we were scratching pictures on caves or beating rhythms on hollow trees, we were perfecting the art of combining our breath and mind and muscles into fluid self-propulsion over wild terrain. And when our ancestors finally did make their first cave paintings, what were the first designs? A downward slash, lightning bolts through the bottom and middle—behold, the Running Man.

As an already-and always-raced writer, I knew from the very beginning that I could not, would not, reproduce the master's voice and it's assumptions of the all-knowing law of the white father. Nor would I substitute his voice with that of his fawning mistress or his worthy opponent, for both of these positions (mistress or opponent) seemed to confine me to his terrain, in his arena, accepting the house rules in the dominance game.

Way before we were scratching pictures on caves or beating rhythms on hollow trees, we were perfecting the art of combining our breath and mind and muscles into fluid self-propulsion over wild terrain. And when our ancestors finally did make their first cave paintings, what were the first designs? A downward slash, lightning bolts through the bottom and middle—behold, the Running Man.

Later, when I thought about this story, it occurred to me that almost all long-distance races take place outdoors. Other than the occasional fundraiser, people don’t run ultramarathons on a treadmill. They roam wild terrain, follow the path of rivers, climb mountains, and descend through canyons. What separates even the most punishing ultra-endurance events from masochism is context. The events are not about suffering for suffering’s sake, but suffering in a natural environment that invites, almost guarantees, moments of self-transcendence. If endurance training is in part about learning how to suffer well, it helps to put yourself in surroundings that inspire awe or gratitude. Outdoors, you can be stunned by a sudden change in landscape or enthralled by the appearance of wildlife. You can find yourself entranced by the stars at night or heartened by the first light of dawn. These transcendent emotions put personal pain and fatigue in a different context. It is impossible to understand what ultra-endurance athletes are doing without taking this into account. Experiencing a state of elevation during a moment of deep exhaustion provides a reminder that flashes of pure happiness can take you by surprise even when things seem the most bleak. Knowing this is possible is how we survive our worst pain. Finding a way for suffering and joy to coexist—that is how humans endure the seemingly unendurable.

The fear of being humble has walled all of us into separate geographies. Nature is a place “out there,” the not-home place, much as history is “back then,” the not-us time. We attend both by random visits. We grab a few souvenirs, then scurry back to our six-inch-thick bulletproof Hummers and race off to the familiar terrain of rampant late-stage capitalism. More often these days, we take both Hummer and paradigm into the “out there” with us. Never has hubris had so much armor.

She finally reached the peak. The view was spectacular; if Ann turned around, she could see all forty-five miles of tumbling green wilderness between her and Leadville. But she didn’t even pause for a slurp of water. She had an ace in her hand, and she had to play it now. She was woozy from the thin air and her hamstrings were screaming, but Ann pushed straight over the top and started chop-stepping downhill. This was a Trason specialty: using terrain to recharge on the move. After a steep first drop, the backside descent quickly softens into long, gently sloped switchbacks, so Ann could lean back, make her legs go limp, and let gravity do the work. After a bit, she could feel the knots easing in her calves and the strength creeping back into her thighs. By the time she reached bottom, her head was up and the glint was back in her cougar eyes.

Shea! The call was loud, a flood of fear and confusion, an impression of strangling, of darkness and pain. I’m here, Jacques. She sent her answer back so easily it startled her. To reassure him, she tried to fill her mind with every beautiful thing she saw. Come back to me. I need you. She smiled at the demand in his voice; her heart somersaulted at the raw truth in his voice. He never tried to hide anything from her, not even his elemental fear of her leaving him to face the darkness alone. Spoiled brat. She sent it tenderly. There’s no need to sound like the lord of the manor. I’ll be right in. There was no reasonable explanation for the joy flooding her at the touch of his mind lingering possessively in hers. She shied away from looking at that one too closely, too. Just come to me. He was more relaxed now, beating back his fear of isolation. I do not want to wake alone. I do need an occasional break. How was I supposed to know you would wake at this precise moment? She was teasing him. Warmth curled in the pit of his stomach. He had no memory of such a thing before Shea. There was no life before Shea. There had been only ugliness. His world had been torment and hell. He found himself smiling. Of course you should know when I wake. It is your duty. I should have known you would think that way. Shea laughed aloud as she raced across the rough terrain back to the cabin, reveling in her ability to do so, at the sudden surge of strength she had never before experienced. For just a brief moment a heavy weight seemed lifted from her shoulders, and she knew carefree happiness. Jacques found he couldn’t take her eyes from her. She looked so beautiful, her red hair tangled and wild, just begging for a man’s fingers to straighten it. Her eyes were sparkling as she came across the room to his side.

Like segregated water fountains of a previous era, the discriminatory soap dispenser offers a window onto a wider social terrain.

we were perfecting the art of combining our breath and mind and muscles into fluid self-propulsion over wild terrain.

Pinchot was the first professional forester in the United States. He admired and respected Muir but on the whole regarded the other man’s mystic effusions as hooey. Instead of individual spiritual enlightenment, Pinchot sought the common material good—“the greatest good, for the greatest number, for the longest run.” Born in 1865 to a wealthy family, he was a shrewd self-promoter, clever with other people’s ideas, who cast himself as an avatar of Science (in fact, he had attended a year of forestry school in France, leaving before his professors thought he was ready). An inauthentic scientist but a visionary as authentic as Muir, he proclaimed that the world’s prosperity depended on sustaining its resources, especially renewable resources like timber, soil, and freshwater. He wanted to protect them not by leaving great swathes of terrain free from human influence but by managing forests and fields with an elite cadre of scientific mandarins. “The first principle of conservation is development,” he said. Development had to be conceived in the long term: “the welfare of this generation and afterwards the welfare of the generations to follow.” He said, “The human race controls the earth it lives upon.