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“I always had a problem with the worn-out saying ‘beggars can’t be choosers.’ The saying is not only harsh, but it lacks depth. It does not consider that many people become poor precisely because of making courageous choices for which they pay a high price—poverty. Indeed, many people are not poor but impoverished precisely because they refuse to play the game and participate in the unjust and unhealthy system we have in place. The point is not about being able or unable to choose. It is about what kind of choices one makes.”

“بينما كنت أشاهد صوراً التقطها عبر السنين اتضح لي بأني اعشق الأبواب العتيقة ... فأنا ابحث عنها في كل مكان لأصورها وأتأملها ... فتجدني أتخيل بأن لهذه الأبواب عيون وأتسأل عن كل ما رأته من الخارج وعن كل ما مر بها عن كل من مر منها ومن أمامها ... أضيع في رحيلي وأنا أتخيل كل ما دار خلفها من أفراح وأتراح من غنى وعوز من نفاق ونميمة من أيام مملة وكئيبة عاشها ساكنيها خلفها وهي ومغلقة .. وتراني اتأمل في تصاميم أبواب من أزمان مختلفة وفي أماكن مختلفة.. بعضها ينم عن ذوق سيء زاده مرور الزمن سوءاً ... وأتخيل كيف ظن أهلها يومها بأنها أجمل ما كان! وبعضها – الأكثر عتقاً – تبدو وكأنها تزداد جمالاً بمرور الزمن ... وكأن القبح والجمال غير ثابتان ... ام تراه قصور في العين البشرية التي لا تميز بين الجمال الحقيقي والقبح الحقيقي إلا بعد فوات الآوان؟ بعض الأبواب معدنية ويملؤها الصدأ بشكل يشبه تآكل قيم ومبادئ البشر، بعضها خشبي ورغم الثقوب والحفر المتناثرة عليها، تراها لازالت توحي بالدفء والأمان .. بعض هذه الأبواب العتيقة لم تعد تفتح إلا للسواح بعضها أجبر اهلها على تركها دون رجعة بعضها الآخر تفتح من حين لآخر لزوار سريين لا يعرفهم احد ولا نعرف ماذا يفعلون خلفها بعد دخولهم ... وما أكثر الأبواب العتيقة المحاطة بسلاسل وأقفال صدئة ابتلع الزمن اهلها ومفاتيحها .. وكم تحزنني الأبواب العتيقة والجميلة التي أضعنا مفاتيحها إلى الأبد بسبب طيشنا وحماقاتنا ...”

“Language is a living being that grows and dies. It can be healthy, sick, nurtured, or malnourished. It all depends on those using it. Just as in you are what you eat, it is even more precise to say you are what you say, what you read, and what you write…language can turn into a prison or a set of wings that can help us fly. It all depends on how we use it to challenge, expand, and question every single word we utter or write. Language is the beginning and the end of what makes us human. The language we do remains alive way after we depart this world. Language is in our mothers’ first lullaby, the first time we tell someone ‘I love you’, and we often talk about the significance of someone’s last words before they died. Therefore, we cannot decolonize anything, least of all knowledge production, if we do not examine why we say the things we say and how we get to internalize and express the things that shape our lives. In fact, language is truly the only home that remains even in exile when all else is lost.”

“The Meaning of 'Home' As I travel from one city to another From one country to another From one sorrow to another, I encounter thousands of faces: In streets, shops, parks, and cafés. They all ask me the same painful question: 'Where are you from?' As if they know, I am from a place that lost itself and lost me On a long, cold, and sad winter night. They ask me: 'What is your country known for?' I tell them: 'My country is known for exporting sad stories, refugees, and displaced people. All those who were cursed by being born in it.' Similar questions continue to be asked in cocktail parties, In hypocritical and mediocre gatherings, In conferences and boring meetings. Some pretentiously ask me: 'How do you define "home"?' I respond with Ghassan Knafani’s words ringing in my ears: 'Home is for all of this not to happen.' April 19, 2014”

“A long time ago, I discovered that all I have been taught about the disconnect and the contradiction between the heart and the mind is false and misleading. I have learned to feel with my mind and think with my heart. I have learned that the two are not enemies, but Siamese twins – you can’t silence one without crushing the other, too.”

“The secret of producing meaningful and powerful knowledge is simple: be sincere. We must strive to be sincere in the way we approach any question, to be sincere in understanding our limits and blind spots, and to acknowledge our strengths and weaknesses at all times. I have learned that objectivity is impossible, but sincerity is not. It is the latter that brings us the closest possible to objectivity, and only through sincerity we can build bridges of reconciliation between the subjective and the objective.”

“Taxi drivers are some of my best friends in every city I visit. I wish to write a book on my encounters with taxi drivers in the Middle East one day. They see so much. They encounter all kinds of people. They learn to interact with people of different politics, backgrounds, gender, views, feelings, and even accents and dialects. In a sense, they are exposed to people in ways that any novelist, poet, anthropologist, or journalist would love to be. They are usually some of the best guides that hold the keys to the hidden secrets, especially the ‘dirty secrets’ of the cities where they live and work.”

“آه يا طائر الطفولة النائح قل لي لِمَّ كل هذا النواح؟ قل لي لِمَ كل هذا العويل؟ آه يا طائري الذي صاحبني منذ الطفولة لِمَ طبعت نواحك وألصقت عويلك وآهاتك في كل ضحكاتي في كل ابتساماتي في ملامحي في نبراتي؟ آه يا رفيق الطفولة لقد بات الجميع يتجنبني بسببك لئلا أذكرهم بعويلهم الذي دفنوه وصرخاتهم التي أخرسوها ليتمكنوا من مواصلة العيش ...”

“For me, to decolonize knowledge production does not mean to dismiss or never engage with Western knowledge. Rather, as many decolonial thinkers have repeatedly pointed out, it means that the terms of engagement must change. It means that we should not only engage with Western knowledge, but also deeply engage with knowledge from all over the world. It means that we must not use Western knowledge as a compass to measure the value of other forms of knowledge produced around the world…[T]o decolonize knowledge production is to reject and dismantle the Western hegemony of knowledge production; the Western control on what counts and what does not count as knowledge.”

“Equating obscurity with rigor, while at the same time equating a clear and creative language with lack thereof is one of the most serious ills one faces in Western academia. Neither of these equations are accurate. They are certainly not mutually exclusive. Often feeble minds with mediocre arguments hide behind obscure and convoluted language. I am sure most readers have seen enough examples of clear writing that is profound, deep, and able to convey very complex ideas clearly. We simply must be careful not to confuse complexity with rigor and profoundness, as drunk people mistaken their foolishness for wisdom. Nor should we dismiss a clear language simply because it is conveying the point without unnecessary complexity or beating around the bush.”

“Decolonizing knowledge shouldn’t put us in the position of only producing knowledge as a reaction to Western knowledge. Our existence should not become one in which everything we produce is to justify our intellectual existence vis-à-vis the West. It means to produce what we see as important, fit, and nurturing to our communities, countries, and cultures, in separation from the West and its colonial and imperial agenda. This way, we will ensure to not waste our energy in simply reacting to the West to justify the value of our contribution to knowledge.”

“[honest and talented American employees] spend so much time in mediocre meetings listening to superficial ideas presented by the powerful few at every workplace. Their hearts and minds are constantly agonizing as they see the mediocrity of the powerful few being praised by circles of cheerleaders found in most workplaces. The cheerleaders are usually there for the paycheck, and they do a great job in making mediocrity be mistaken for creativity and innovation.”

“As a result, we now see a plethora of MBA-holders mushrooming in and infiltrating every sector, company and corporation, no matter how large or small. With rare exceptions, these MBA-holders hardly bring any creativity or depth to the table. For them, everything is about profits and building their own image and profile. They seldom care about the well-being and advancement of those who fall under the mercy of their business ideas. They are usually people who, like a herd of sheep, have been told that an MBA is the easiest and fastest route to prosperity and advancement, so they go to school, get that MBA, and from there wreak havoc in every place they set their foot on. With their mediocrity and strong desire to advance at any cost, their management styles often create a culture of fear and intimidation among employees. This culture is usually characterized by serious retaliation if anyone dares to open their mouth to challenge their authority or critique their ideas.”

“The Problem The problem I have, my friends, is too complicated. It is not only that I no longer have a home, Or a roof over my head. It is that I no longer wish to have one. I confess to you; however, that Even if I wished to have a place to call home, My wish would be impossible to realize, Because I have been erased from everywhere. Yes, the mercenaries And those who worship the dollar notes, Under the names of religions and ideologies, Have erased me from history. They have revised and rewrote my story. Everywhere I go, I find them lurking and waiting for me, To blockade me, To suffocate me, And to steal from my mouth The few crumbs of bread I have left. And so, I repeat, my friends, My problem is too complicated. I don’t have a home, I no longer want a home, And I couldn’t have a home to shelter me, Even if so I wished in my wild dreams. June 1, 2017”

“U.S academia has long operated under the mediocre slogan of “publish or perish”, not taking into account that very often writers may perish the minute they publish, if they do not have something meaningful to say. As though adding to human knowledge can occur simply by killing some trees and publishing (mostly recycling) a couple of articles a year or one book every few years. Many academics that operate according to this slogan do not seem to remember Dostoyevsky’s words that the most difficult thing in life is to actually say something new, or George Orwell who once stated: “Until one has some kind of professional relationship with books, one does not discover how bad the majority of them are.”