Quotes of All Topics . Occasions . Authors
One of the strange things about violent and authoritarian regimes is they don't like the glare of negative publicity. If you can make them sufficiently uncomfortable, they frequently respond by doing what you need them to do in the spirit of setting people free or ceasing arrests.
When you're writing for the screen, you have to be hyper-conscious every moment of how the audience is going to react. If you write just one scene where the audience is confused or it breaks their concentration in some way, then you've lost them, and you might never get them back.
I was 21 in 1968, so I'm as much a child of the '60s as is possible to be. In those years the subject of religion had really almost disappeared; the idea that religion was going to be a major force in the life of our societies, in the West anyway, would have seemed absurd in 1968.
I am the sum total of everything that went before me, of all I have been seen done, of everything done-to-me. I am everyone everything whose being-in-the-world affected was affected by mine. I am anything that happens after I'm gone which would not have happened if I had not come.
To be born again,' sang Gibreal Farishta tumbling from the heaveans, 'first you have to die. Ho ji! Ho ji! To land upon the bosomy earth, first one needs to fly Tat-taa! Takatun! How to ever smile again, if first you won't cry? How to win the darling's love mister, without a sigh?
Well, we're still in the middle of it. And it doesn't show any sign of going away. And these attacks that were - that seemed so odd at the time, with "Satanic Verses," because we didn't have any context for this. You know, where did that come from? It seemed to come out of nowhere.
I think the business of writing a great deal of it is the business of paying attention to your characters, to the world they live in, to the story you have to tell, but just a kind of deep attention and out of that if you pay attention properly the story will tell you what it needs.
In spite of all evidence that life is discontinuous, a valley of rifts, and that random chance plays a great part in our fates, we go on believing in the continuity of things, in causation and meaning. But we live on a broken mirror, and fresh cracks appear in its surface every day.
What is freedom of expression? Without the freedom to offend, it ceases to exist. Without the freedom to challenge, even to satirize all orthodoxies, it ceases to exist. Language and the imagination cannot be imprisoned, or art will die, and with it, a little of what makes us human.
Because I've always felt, whether the fatwa or whatever, the writer's great weapon is the truth and integrity of his voice. And as long as what you're saying is what you truly, honestly believe to be the case, then whatever the consequences, that's fine. That's an honorable position.
I didn't want to become some embittered old hack getting his revenge for the rest of my life. And I didn't want to become some scared creature cowering in a corner. I remember telling myself not to carry the hatred around, although I know where it is. I have it in a trunk in storage.
This is going to make me sound ancient, but I remember Juhu Beach when there weren't any buildings on it. You'd go through countryside and arrive at this amazing beach. I remember driving from Delhi to the Qutab Minar through countryside. Mehrauli was a little village - that's all gone.
Not even the visionary or mystical experience ever lasts very long. It is for art to capture that experience, to offer it to, in the case of literature, its readers; to be, for a secular, materialist culture, some sort of replacement for what the love of god offers in the world of faith.
Fundamentalists believe that we don't believe in anything. In their view of the world, they are in possession of absolute certainties, while we are descending into decadence. We will be able to triumph over terrorism not by waging war on it, but through a conscious, fearless way of life.
People would come and threaten them. And they would respond by putting the book in the window. Behind that, the publishers, many of whom were menaced and receiving anonymous phone calls of the very menacing kind and so, almost everybody - not everybody, but almost everybody held the line.
Most American writers don't get asked their opinion on current affairs, whereas in Europe and England, we still do. There are writers here who are the most sophisticated commentators, but they're not asked. Like Don DeLillo, who sort of forecast most of the modern world before it happened.
But there's one thing we must all be clear about: terrorism is not the pursuit of legitimate goals by some sort of illegitimate means. Whatever the murderers may be trying to achieve, creating a better world certainly isn't one of their goals. Instead they are out to murder innocent people.
The response of anybody interested in liberty is that we all have a say and the ability to have an argument is exactly what liberty is, even though it may never be resolved. In any authoritarian society the possessor of power dictates, and if you try and step outside he will come after you.
I'm a reader of Chinese literature, I like their films, but also: I've had great difficulty getting my work published in China; very little of it has been published there. The first two attempts to have all of my work published, for instance, were refused without any reason ever being given.
Laila Lalami has fashioned an absorbing story of one of the first encounters between Spanish conquistadores and Native Americans, a frightening, brutal, and much-falsified history that here, in her brilliantly imagined fiction, is rewritten to give us something that feels very like the truth.
Perhaps because my relationship with my father went through such a long, bumpy time, it's been very important for me to work to try to keep lines of communication open between my sons and myself to try to avoid my father's mistakes. At least if you're making mistakes, make different mistakes.
If you give in to the threat of violence, if you give in to bullying, what you know is that there will be more bullying. There will not be less bullying. If you appease the bully, you make sure that he will bully you some more. Not less. It doesn't solve the problem. It makes the problem worse.
Memory has its own special kind. It selects, eliminates, alters, exaggerates, minimizes, glorifies, and vilifies also; but in the end it creates its own reality, its heterogeneous but usually coherent version of events; and no sane human being ever trusts someone else's version more than his own.
I think, in a written novel, the way in which you play with the readers' emotion or the way in which you engage the readers' emotions can be very indirect. You could come at it through irony or comedy, etcetera, and you could capture people's sympathies and feelings kind of by stealth if you like.
Our lives disconnect and reconnect, we move on, and later we may again touch one another, again bounce away. This is the felt shape of a human life, neither simply linear nor wholly disjunctive nor endlessly bifurcating, but rather this bouncey-castle sequence of bumpings-into and tumblings-apart.
When people use the term magic realism, usually they only mean 'magic' and they don't hear 'realism', whereas the way in which magic realism actually works is for the magic to be rooted in the real. It's both things. It's not just a fairytale moment. It's the surrealism that arises out of the real.
If you were standing next to the prophet on the mountain, would you have seen the archangel? And my answer to that was probably not, even though it's supposed to be a really big archangel. He describes it as - the Archangel Gabriel as standing on the horizon and filling the sky. That's a big angel.
If you listen to the urban speech patterns there you'll find it's quite characteristic that a sentence will begin in one language, go through a second language and end in a third. It's the very playful, very natural result of juggling languages. You are always reaching for the most appropriate phrase.
I can walk into a bookshop and point out a number of books that I find very unattractive in what they say. But it doesn't occur to me to burn the bookshop down. If you don't like a book, read another book. If you start reading a book and you decide you don't like it, nobody is telling you to finish it.
I'm not a prophet, but I always thought it was natural for dictatorships to fall. I remember in 1989, two months before the fall of the Berlin Wall, had you said it was going to happen no one would have believed you. The system seemed powerful and unbreakable. Suddenly overnight it blew away like dust.
Both John F. Kennedy and Nelson Mandela use the same three-word phrase which in my mind says it all, which is ‘Freedom is indivisible. You can’t slice it up, otherwise it ceases to be freedom. You can dislike Charlie Hebdo … but the fact that you dislike them has nothing to do with their right to speak.
And using that - the birth of a religion, it suggests that you have got two tests. You have the test of weakness. When you're weak, do you compromise, do you bend, do you give in, do you accommodate? And then the test of strength. When you're strong, are you merciful, are you generous, or are you cruel?
I've never seen anywhere in the world as beautiful as Kashmir. It has something to do with the fact that the valley is very small and the mountains are very big, so you have this miniature countryside surrounded by the Himalayas, and it's just spectacular. And it's true, the people are very beautiful too.
Islam doesn't have to mean blind faith. It can mean what it always meant in your family, a culture, a civilization, as open-minded as your grandfather was, as delightedly disputatious as your father was.... Don't let the zealots make Muslim a terrifying word, I urged myself; remember when it meant family.
If you live in free countries, you don't have to spend all your life arguing about freedom because it is all around you. It seems redundant to make a lot of noise about something when, in fact, there it is. But if someone tries to remove it, it becomes important for you to formulate your own defenses of it.
Pakistan is alarmed by the rising Indian influence in Afghanistan, and fears that an Afghanistan cleansed of the Taliban would be an Indian client state, thus sandwiching Pakistan between two hostile countries. The paranoia of Pakistan about India's supposed dark machinations should never be underestimated.
Very often in free speech cases you find yourself defending material that you personally detest, because of course it's no trick to defend the free speech of people you either agree with or who don't particularly upset you. It's when people really upset you that you discover if you believe in free speech or not.
Meaning is a shaky edifice we build out of scraps, dogmas, childhood injuries, newspaper articles, chance remarks, old fillms, small victories, people hated, people loved; perhaps it is because our sense of what is the case is constructed from such inadequate materials that we defend it so fiercely, even to death.
The accidents of my life have given me the ability to make stories in which different parts of the world are brought together, sometimes harmoniously, sometimes in conflict, and sometimes both - usually both. The difficulty in these stories is that if you write about everywhere you can end up writing about nowhere.
You can't assume if you do something contentious that people will be on your side. The moment violence enters the story, the story changes. Then the question is, "How do you face up to violence?" And then you have to have a no-compromise position. And this is quite simply a lesson we learn in the school playground.
In any authoritarian society, the possessor of power dictates, and if you try and step outside, he will come after you. This is equally true of Sovietism, of China and of Iran, and in our time it has happened a lot in Islam. The point is that it's worse when the authoritarianism is supported by something supernatural.
The real risks for any artist are taken in pushing the work to the limits of what is possible, in the attempt to increase the sum of what it is possible to think. Books become good when they go to this edge and risk falling over it -when they endanger the artist by reason of what he has, or has not, artistically dared.
Islam is unusual in that it's the only one of the great world religions which was born inside recorded history. That there's an enormous amount of factual historical record about the life of a prophet and about social conditions in Arabia at that time. So it's possible to look at the origin of Islam in a scholarly way.
As though she had entered a fable, as though she were no more than words crawling along a dry page, or as though she were becoming that page itself, that surface on which her story would be written and across which there blew a hot and merciless wind, turning her body to papyrus, her skin to parchment, her soul to paper.
As I look back, I feel a touch of pride at my younger self's dedication to literature, which gave him the strength of mind to resist the blandishments of the enemies of promise. The sirens of ad-land sang sweetly and seductively, but I thought of Odysseus lashing himself to the mast of his ship, and somehow stayed on course.
I was living in New York at the time of the 9/11 attacks. And I remember, you know, in those weeks that followed, when none of us spoke about anything else really, a number of friends of mine, people I knew, including very experienced journalists, I heard them saying things like, well, now we understand what happened to you.
We have seen many other not just writers and intellectuals, but including writers and intellectuals in the Muslim world being attacked and murdered by Islamic fanatics, accused of exactly the same things that I was, these medieval crimes of apostasy And heresy, but then broadening from that into a broader attack on all of us.
One of the strange things about violent and authoritarian regimes is they don't like the glare of negative publicity. If you can make them sufficiently uncomfortable, they frequently respond by doing what you need them to do in the spirit of setting people free or ceasing arrests, which has worked time and time again with PEN.
The PEN/Barbara Goldsmith Freedom to Write Award is a way of spotlighting individual cases. If you look at the history of the award, the freedom rate is very high: a very high percentage of people who receive those awards are freed in the next six months to a year. The only weapon there is attention, but interestingly it works.
The rate of change is global now. I think there's a kind of mind that is so ill at ease with that transformation that it reaches out for something permanent. And religious faith offers that, from simplicities, which you are told are eternal and unchanging, and you can hold on to those like a life raft in a metamorphosing world.