A Quote by Salman Rushdie
There is a widespread difficulty in the Muslim world, which has to do with how the people are taught about examining their own history. A whole range of stuff has been placed off limits.
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I felt I should have been taught about the landmine problem. It made me suddenly realize certain things about the world and how much I had to learn, like the history of the people.
By the end of the documentary [ '13th'], you really understand what prison is, what the prison industrial complex is, where this whole Black Lives Matter movement comes from, the history of resistance, the history of how politicians have used criminality over the decades for a particular political gain. It's to give people an understanding of it so they can make their own decisions about how they want to be in the world.
I don't like to wonder about it-I just like to do it. That's what I mean about the image stuff and all that. There's far too much emphasis being placed on that kind of stuff... the whole emphasis on what does it mean? Everybody has their own particular vision.
With adoption, there is a whole range of experiences, and a lot of it goes under the radar. There is too much icky stuff about it - all this stuff about people reunited, a sickly sentimentality about blood lines. For me, at least, life is much more ambiguous than that.
I am imprinted with the whole sense of European history, especially German history, going back to World War I, which really destroyed all the old values and culture. My grandparents had been reasonably well-off but they became quite poor, living in an attic apartment.
I think a lot of my interest in history now isn't so much in places and names and texts and public figures, but more in examining all the nuances and idiosyncrasies of particular stories of everyday people. And if that doesn't happen, then I usually transplant myself and my own stories to a particular historical event. Which is why you'll see me, the first person pronoun, interacting in a song about Carl Sandburg, or you'll find my [sic] interacting with Saul Bellow. It's sort of a re-rendering of history and making it my own.
I was taught that if you're going to study something, you must understand it deeply and be familiar with primary sources. But if you write a history of the whole world, you can't do this. That's the trade-off.
What I have learned from the teachers with whom I have worked is that, just as there is no simple solution to the arms race, there is no simple answer to how to work with children in the classroom. It is a matter of being present as a whole person, with your own thoughts and feelings, and of accepting children as whole people, with their own thoughts and feelings. It's a matter of working very hard to find out what those thoughts and feelings are, as a starting point for developing a view of a world in which people are as much concerned about other people security as they are about their own
I've always been interested in history, but they never taught Negro history in the public schools...I don't see how a history of the United States can be written honestly without including the Negro. I didn't [paint] just as a historical thing, but because I believe these things tie up with the Negro today. We don't have a physical slavery, but an economic slavery. If these people, who were so much worse off than the people today, could conquer their slavery, we can certainly do the same thing....I am not a politician. I'm an artist, just trying to do my part to bring this thing about.
I had a prodigious life, living in a grown-up world when I was a child. But I think my abilities were about perceptiveness, and they were about examining psychology and examining people and relationships.
Muslims naturally saw Christendom as their arch rival. One point that is really important to bear in mind, particularly in addressing an American audience, and that is that the Islamic world has a very strong sense of history. In the Muslim world, history is important and their knowledge of history is not always accurate but is very detailed. There is a strong historical sense in the Muslim world, a feeling for the history of Islam from the time of the Prophet until the present day.
We must institute reasonable, common-sense limits, such as barring those with a history of mental instability, those with a history of violent crime or adjudged dangerous and subject to restraining orders, and those whose names have been placed on a terrorist watch list from owning weapons.
It is for Muslim scholars to study the whole history of Islamic science completely and not only the chapters and periods which influenced Western science. It is also for Muslim scholars to present the tradition of Islamic science from the point of view of Islam itself and not from the point of view of the scientism, rationalism and positivism which have dominated the history of science in the West since the establishment of the discipline in the early part of the 20th century in Europe and America.
There is something which is going to be one of the main challenges in the Muslim world today, in the Muslim-majority countries in the Arab world, is the religious credibility. How are you going to react to what is said about Islam? So, by touching the prophet of Islam, the reaction should be, who is going to be the guardian?
I used to work for the World Health Organisation in poor countries all over the world - Bangladesh, Korea, the Philippines and India. You learn a whole range of things about how other people are living and try to connect with them to gain an understanding of where they're coming from.
The whole history of the 20th century is a history of resistance groups which are either nationalist or, in large parts of the Muslim word, religious groups.
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