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Salman Rushdie

Salman Rushdie Quotes

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“Once," he said, "people believed that they lived in little boxes, boxes that contained their whole stories, and that there was no need to worry much about what other people were doing in their other little boxes, whether nearby or far away. Other people's stories had nothing to do with ours. But then the world got smaller and all the boxes got pushed up against all the other boxes and opened up, and now that all the boxes are connected to all the other boxes, we have to understand what's going on in all the boxes we aren't in, otherwise we don't know why the things happening in our boxes are happening. Everything is connected.”

“It was as if he took the complexity of human beings as a personal affront, the maddening inconsistency of human beings, their contradictions which they made no attempt to wipe out or reconcile, their mixture of idealism and concupiscence, grandeur and pettiness, truth and lies. They were not to be taken seriously any more than a cockroach deserves serious consideration.”

“Human sanity was a poor, fragile thing at best, she thought. Hatred stupidity devotion greed the four horsemen of the new apocalypse. Yet she loved these wrecked people and wanted to save them from the dark jinn who fed, watered and made manifest the darkness within themselves. To love one human being was to begin to love them all. To love two was to be hooked forever, helpless in the grip of love.”

“I don't think it is always necessary to take up the anti-colonial -- or is it post-colonial? -- cudgels against English. What seems to me to be happening is that those people who were once colonized by the language are now rapidly remaking it, domesticating it, becoming more and more relaxed about the way they use it -- assisted by the English language's enormous flexibility and size, they are carving out large territories for themselves within its frontiers.”

“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.”

“Sometimes people have said that Islam, in its own calendar, is still only in the Middle Ages. It's still in the fifteenth century or whatever. And Christianity in the fifteenth century, after all, was full of inquisitions and burnings at the stake, and so on and so on. So give Islam time, and it will reach the point of maturity that other religions have. But Mormonism is much younger than Islam, and it's got there already. So I don't think that's an argument that works.”

“It seems to me it's perfectly possible to vehemently disagree with a piece of work and to say that it's offensive and insulting and so on and so on. And you're absolutely entitled to do that and to speak back, if you like, against that piece of speech with all the vehemence at your disposal. I mean, that's legitimate. Even other things. People have a right to demonstrate.”

“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.”

“You've got a generation of young men - almost all are young men - in situations of great economic hardship, where they don't really have work. The chances of them making a decent life for themselves, of making a family, living in a kind of decent, happy way, are very, very remote. It's very hard for them to ever even have that as a dream, so when people are that deprived of the ordinary hope of human beings, it creates anger. And that anger can be channeled by unscrupulous persons, whether secular or religious leaders, and there's been a lot of that.”

“I suppose authoritarians don't like being made fun of because authoritarian rulers have a very inflated sense of themselves and don't like being deflated, which makes it all the more important to continue to deflate them. These are very courageous people around the world who poke fun from inside these societies. So, we now have to broaden the definition of what we mean by "writer" to include bloggers, cartoonists, song writers, visual artists - all these people are, in different ways, quite brave.”

“There's no point going to a country which is torturing people to ask them to stop if they can point out that the United States is doing it too. It enormously weakens the argument. Back in the early days of the Bush administration, PEN made a decision that we would try and make human rights issues and civil rights issues in this country part of the priority, and not just international issues, which had more or less been the priority up until then.”

“The desire for story is very, very deep in human beings. We are the only creature in the world that does this; we are the only creature that tells stories, and sometimes those are true stories and sometimes those are made up stories. Then there are the larger stories, the grand narratives that we live in, which are things like nation and family and clan and so on. Those stories are considered to be treated reverentially. They need to be part of the way in which we conduct the discourse of our lives and to prevent people from doing something very damaging to human nature.”

“One of the problems of truth being censored for a really long time is that people lose the ability to intuit what truth might be, and therefore begin to swallow whatever they're fed. I think that's something that the Chinese have learned very well. They've even managed to persuade quite large segments of the population that the martyrs of Tiananmen were actually an anti-national element. People don't view them as heroes, they see them as troublemakers. There you have a combination of censorship of truth creating a new truth, which is the lie, but it's not seen as such.”

“In our time, we have become too interested in the artist and his or her character and experience as a way of understanding art. In my view, you should be able to read a book or see a film without knowing a single thing about conditions or circumstances or character of the artist, and experience the work to the full without such information. Sometimes I feel - speaking for myself - that people know much too much about me, and I wish people knew less and could just read these books and respond to them purely as words on a page.”