Top 237 Quotes & Sayings by Mohsin Hamid - Page 4

The mountain trembled like an earthquake. Dust flew into the sky. And the rock turned dark red, like the color of blood'. 'How would you know?' Asks Sindhi cap. 'You only have a black and white television'. 'But it's a very good one. You can almost see colours.

The monolithic view that many Americans have of Pakistani culture is as inaccurate as the monolithic view that many Pakistanis have of American culture.

We're all united in this, that every human being migrates through time, that the place we grew up in in our childhood is gone when we're in our 50s and 60s and 70s.

In a world of intrusive technology, we must engage in a kind of struggle if we wish to sustain moments of solitude. E-reading opens the door to distraction. It invites connectivity and clicking and purchasing. The closed network of a printed book, on the other hand, seems to offer greater serenity. It harks back to a pre-jacked-in age. Cloth, paper, ink: For these read helmet, cuirass, shield. They afford a degree of protection and make possible a less intermediated, less fractured experience. They guard our aloneness. That is why I love them, and why I read printed books still.

In a subway car, my skin would typically fall in the middle of the color spectrum. On street corners, tourists would ask me for directions. I was, in four and a half years, never an American; I was immediately a New Yorker.

There really still is a deep wound, you know, in the collective psyche of Pakistan. And the violence has left enormous human and emotional and psychic damage. That's not going to go away. But that said, I think I'm cautiously optimistic that we're looking at a better future.

I think that things were getting really very bad a couple of years ago, and there's been a very significant change in response to that on the part of the security forces and the government, but particularly the army. And you see Pakistan actually fighting terrorism and terrorists in a much more wholehearted way than had been occurring previously. It's not anywhere close to over yet, but you've seen a big change in the antiterrorism campaign here.

I'm often surprised that, you know, you encounter all types of humanity. And very often, there are some very decent people who don't stereotype even when you might, in your own mind, have stereotyped them to think that they will.

Readers don't work for writers. They work for themselves.

The ban on the burkini, which is basically a wetsuit, seems particularly ridiculous.

The anger is useful too because when things about the world upset you, that is really a fertile feeling to channel into fiction and to put out into books.

Walking is a meditative act. It's so rare that we allow ourselves just to be.

The gun of the father is always the undoing of the son.

think that the external situation has also changed somewhat. The reduction of U.S. and NATO forces in Afghanistan has, in a sense, reduced how inflamed the situation on the Pakistani border regions was and is.

I think wars, climate change, all that stuff is going to move people. And so I wanted to say, "What if the migration apocalypse occurs and it isn't an apocalypse at all?" Maybe we will still find ways to be happy and for our children and grandchildren to thrive and the world to move on.

My mother has been to Mecca to perform her hajj; my dad hasn't. I come from a very liberal family, so even the people who are outwardly religious tend to subscribe to gender equality, the importance of open-mindedness, all that stuff. My family is generally nonprescriptive.

What did I think of Princeton? Well, the answer to that question requires a story. When I first arrived, I looked around me at the Gothic buildings - younger, I later learned, than many of the mosques of this city, but made through acid treatment and ingenious stone-masonry to look older.

I don't think the function of writing, at least for me as a fiction writer, is to say to people, "Here's the answer." It's not an op-ed.

For many people, there is an almost power to be found in prayer.

If an American teenager were to come to Lahore, they'd have wildly different experiences depending on whom they met. They could party and get drunk and smoke hashish with some, while others would say, "Let's get some religious instruction."

In America there are people advocating for trans rights and people like Vice President Pence, who is vehemently opposed. In Pakistan, too, you have all kinds of folks - from flamboyant gay fashion designers and female Air Force pilots to the Taliban. A cross-dressed man used to be the top TV talk show host. It was actually quite radical. So the diversity of these societies is often lost on people.

We need to start imagining the future or it will get imagined for us, and the ways that it has been imagined thus far don't seem very attractive.

For a combination of reasons, and despite evident fondness for American products and individuals, my impression is that most Pakistanis have extremely negative views of the US as a geopolitical player.

And I ask myself what it is about me that makes this wonderful, beautiful woman return. Is it because I'm pathetic, helpless in my current state, completely dependent on her? Or is it my sense of humour, my willingness to tease her, to joke my way into painful, secret places? Do I help her understand herself? Do I make her happy? Do I do something for her that her husband and son can't do? Has she fallen in love with me? As the days pass and I continue to heal, my body knitting itself back together, I begin to allow myself to think that she has.

Well, one thing that has changed is the number of people killed by terrorists in Pakistan. Civilians killed has gone down really quite dramatically. There was a newspaper article here about a month ago that got big headlines which said that civilian deaths from terrorism were down something like 80 percent or 90 percent from their peak of two or three years ago.

I felt suddenly very young - or perhaps I felt my age.

I commit her to memory. When I'm alone, I feel a strange yearning, the hunger of a man fasting not because he believes but because he's ashamed. Not the cleansing hunger of the devout, but the feverish hunger of the hypocrite. I let her go every evening only because there's nothing I can do to stop her.

I think that people are going to move. They always have and that's going to continue. The question is, how are we going to deal with it?

I really do believe that people surprise you. And one of the powerful things about novels is that they're about characters, and those characters live their lives.

Writing a novel is like an amusement park or a museum or a city. You go into that place and you have certain experiences and those experiences, hopefully, have some impact on you.

And also I think the rise of other, you could say, destinations for international jihadis mean that Pakistan isn't necessarily the place where people from all over the world who want to engage in these activities gravitate to. They're going now to places like Syria or Yemen Libya, elsewhere.

I push against the tree and run away, stumbling, the unreal night playing with me, gravity pulling from below, behind, above, making me fall. And I run through a world that is rotating, conscious of the earth's spin, of our planet twirling as it careens through nothingness, of the stars spiraling above, of the uncertainty of everything, even ground, even sky. Mumtaz never calls out, although a thousand and one voices scream in my mind, sing, whisper, taunt me with madness.

If my daughter wanted to wear a headscarf and dress in a religiously conservative way, I would be heartbroken. But if she were to decide to do that and she were to live in a place where people said she couldn't do that, I would be entirely committed to her right to do so.

I think writing is a very political act. I think that any writer who says it's not, is simply a writer who is disavowing the political connotations of what they write.

The ethnocultural connotations of the burkini ban are very strong. It's as absurd as mandating that women have to go topless on the beach. If I were a woman, I definitely would not want to wear a burkini or a headscarf. But it's not about what I want.

I responded to the gravity of an invisible moon at my core, and I undertook journeys I had not expected to take.

A beard is something that is almost like a mirror to the viewer. When someone sees you wearing a beard, they're seeing something in their own imagination because it's still me whether I'm bearded or not.

I think that we live in a world - and this is something which living in Pakistan, perhaps, has taught me - and, you know, we live in a world where there is a constant feed from social media, the news, etc., of things that can scare us. And we become so anxious because human beings are meant - are designed to be sensitized to dangerous stuff.

The mobile phone is very dangerous. If you're walking and looking at your phone, you're not walking - you're surfing the internet.

We keep the negative stuff because it's the negative stuff that's going to, you know, potentially kill us. That fin in the water - maybe it is a shark. That yellow thing behind the tree - maybe it is a lion. You need to be scared.

Four thousand years ago, we, the people of the Indus River basin, had cities that were laid out on grids and boasted underground sewers, while the ancestors of those who would invade and colonize America were illiterate barbarians.

You're never rude,' she said, smiling, 'and I think it's good to be touchy sometimes. It means you care.

And with a last stardrop, a last circle, I arrive, and she's there, chemical wonder in her eyes.

When people, particularly young people and especially young men, can't imagine themselves as heroes in narratives that they construct for themselves, they look to be heroes in some other way. So young men in America of, let's say, Muslim background, only a tiny, tiny minority - so small as to be almost zero - are likely to ever commit terrorist acts.

I was, in my own eyes, a veritable James Bond — only younger, darker, and possibly better paid.

Outside of America, there are many people, myself included, who champion values that, in some senses, could be thought of as traditionally American - the idea that everybody's equal, that the rights of women and men should be the same, that there should be no discrimination on religious or sexual orientation, that democracy and rule of law and due process are the ways in which society should govern themselves and minorities should be cared for.

When I'm really plugged in I find it difficult to write. It's like digging a well. If you make a void, something moves in to fill it. Writing books is like that. It's mostly about freeing up time, doing nothing, and in that time some writing starts to happen. We need to figure out how to maintain those voids.

So in many ways, the bombing at the end of this year and the terrorist attack of last year in Peshawar have bookended both those years in a very unfortunate way. But at a bigger picture since, the impression in Pakistan is that things are actually improving on the terrorism front quite dramatically.

Religion is not something I like to talk about publicly. One reason is the politics, but also I think spirituality is deeply personal.

I have a funny relationship to language. When I came to California when I was three I spoke Urdu fluently and I didn't speak a word of English. Within a few months I lost all my Urdu and spoke only English and then I learned Urdu all over again when I was nine. Urdu is my first language but it's not as good as my English and it's sort of become my third language. English is my best language but was the second language I learned.

We're being subject to incredible amounts of surveillance, the police are taking on draconian powers and violating our rights. I think this attempt to protect ourselves is ultimately going to founder because people don't like living inside prisons.

Novels function and the power of novels function because of their stories.

In some contexts in Pakistan maybe a beard is negative. It depends. And in some contexts in America maybe a beard is positive. I think there's certainly lots of hipster communities where having a beard makes me look a little bit less like a, you know, middle-aged fuddy-duddy. And there's some places in Pakistan where having a beard, you know, certain corporate contexts, certain social contexts, where it's not an advantage to have a beard.

Transience is what is normal. The problem is that we are busily trying to create political structures and cultural expressions that deny that and to deny that is to deny the basic idea of what is human.

Sometimes we are looking for somebody we can connect with on the basis of a shared past or a tradition or experience. And so finding that you're sitting next to someone very much like you in terms of where they come from is enormously reassuring.

So much of our conversation about love is possessive. "You are mine. And if you stop being mine, I will hate you." And so exploring non-possessive ideas of love and friendship is important. Which is not to say we should just break down monogamy, I'm not taking a simplistic point of view. But, in addition to these examples of possessive love that we already have so much of, let us also explore what examples of non-possessive love and affection mean.

I think the idea of migration through time is very important because every human being does that and it unites us with people who migrate through geography.