Teju Cole Quotes
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Being Nigerian is a strong part of my identity. Being American is a strong part of my identity. And there are important parts of who I am that really have nothing to do with my national connection.
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So, for a book set in 2006, Open City evades certain markers, while it embraces certain others. Julius doesn't use a smartphone, and he doesn't discuss contemporary US politics in any fine detail.
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Our biggest art forms are film and television, and there hasn't been a great film about 9/11 yet, nor has there been a great television series. Something like The Wire gives us a rich and fully achieved picture of the wasteful, cruel War on Drugs; something like The White Ribbon gives a perspective on World War I that could only have been presented long after the event itself.
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The Australian Gerald Murnane, a genius on the level of Beckett, is known in Australia and Sweden but almost nowhere else. And I loved Reality Hunger, David Shields' recent novel take on the art of the novel.
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Not in this specific form. But all great cities are inhabited by ghosts. A book of this kind could probably be written about Jakarta, Manila, or London by anyone who had a feeling for the invisible truths of those places.
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It's an Obama book, certainly. I was delighted, and astonished, to hear recently that he was reading it. It's a book about a new kind of American reality, one that takes diversity for granted. It doesn't celebrate diversity, actually, it just says: this is how we live now.
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You don't bring in a gay character as a way of commenting on gay issues. You have one there because he's real, and that's his life, no less so than your life is yours.
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In a sense, Open City is a kind of Wunderkammer, one of those little rooms assembled with bric-a-brac by Renaissance scholars. I don't mean it as a term of praise: these cabinets of curiousities contained specific sorts of objects - maps, skulls (as memento mori), works of art, stuffed animals, natural history samples, and books - and Open City actually contains many of the same sort of objects. So, I don't think it's as simple as literary inclusiveness.
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I adore imaginary monsters, but I am terrified of real ones.
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It is dangerous to live in a secure world.
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Perhaps this is what we mean by sanity: that, whatever our self-admitted eccentricities might be, we are not the villains of our own stories. In fact, it is quite the contrary: we play, and only play, the hero, and in the swirl of other people's stories, insofar as these stories concern us at all, we are never less than heroic.
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Joyce's writing in Dubliners contains some of the most unshowily beautiful sentences in the English language. I learned from him that if you write a good, clean line of English, you can get under a reader's skin. The reader won't even know why, but there you are. Didion, Berger, the many others I mentioned above, and many, many poets I haven't mentioned. Writers of this calibre are the moving targets the rest of us are always chasing.
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The White Savior Industrial Complex is not about justice. It is about having a big emotional experience that validates privilege.
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Love perhaps includes the promise that when the mob comes for you I'll go against the mob.
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Killing a bunch of people in Sudan and Yemen and Pakistan, it's like, "Who cares - we don't know them." But the current discussion is framed as "When can the President kill an American citizen?" Now in my mind, killing a non-American citizen without due process is just as criminal as killing an American citizen without due process - but whatever gets us to the table to discuss this thing, we're going to take it.
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Writing as writing. Writing as rioting. Writing as righting.
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My own literary interest is more about excavating the past, or sensing the past inside the present. This requires all kinds of exclusions and sleights of hand. There's an admittedly antiquarian flavor to it, even though there's enough of the present included to lull the reader.
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But a book suggests conversation: one person is speaking to another, and audible sound is, or should be, natural to that exchange. So I read aloud with myself as the audience, and gave voice to another's words.
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I became aware of just how fleeting the sense of happiness was, and how flimsy its basis: a warm restaurant after having come in from the rain, the smell of food and wine, interesting conversation, daylight falling weakly on the polished cherrywood of the tables. It took so little to move the mood from one level to another, as one might push pieces on a chessboard. Even to be aware of this, in the midst of a happy moment, was to push one of those pieces, and to become slightly less happy.
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There was a feeling during the years of George W. Bushs presidency that his gracelessness as well as his appetite for war were linked to his impatience with complexity. He acted from the gut, and was economical with the truth until it disappeared.
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Not all coincidence has to be loaded with meaning. Sometimes, things simply recur because that's how it is in life, that's how the mood gets in. It's good to subtly overdo it too, as Nabokov does, as Sebald does. It's a good way to intensify that region of localized weather that we call a novel.
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I couldn't remember what life was like before I started walking.
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Still, there's that faint glimmer of hope we feel when we sense, in other people, the same kind of attentiveness to life that we take comfort in. Why else would anyone watch Haneke films or read Sebald? The material is grim, but it's redeemed by the quality of the attention.
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Yes, there's a relaying of internal states that only a novel can achieve. In my view, the novel is one of Europe's greatest gifts to the world. America and Africa collaborated to give the world jazz. We'll call it even.