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Quote by Abhijit Naskar

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Vande Vasudhaivam: 100 Sonnets for Our Planetary Pueblo

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Abhijit Naskar

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“Soneto de Idiota Yo no nací latino, ¡aún así me aceptarás, como tu gente propia! Mi corazón, alma, todo roto, ¿aceptarás las piezas como precio, por un lugar pequeño en tu familia? Me cuesta hablar español, todavía hay mucho que escribo. Poesía sólo necesita un buen corazón, ni impecable gramática, ni vocabulario. Soy local porque soy responsable - Cada pueblo mi pueblo, mi humanidad insiste. Got no past no future, el idiota stands at your door, And I ask you again, ¿me tomarás como tu gente?”

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“Seamos (The Spanglish Sonnet) Seamos evolución, Seamos la revolución. There is plenty pollution, Ahora seamos la solución. Seamos soldados, Seamos amantes. Fear not the fiery storms, Y seamos valientes. Seamos la esperanza, A la gente, seamos alegría. In a world of self-obsession, Vamos amigos, seamos la ayuda. El servicio a la sociedad no es caridad, For it is just life, porque es la humanidad.”

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“You can talk with someone for years, everyday, and still, it won't mean as much as what you can have when you sit in front of someone, not saying a word, yet you feel that person with your heart, you feel like you have known the person for forever.... connections are made with the heart, not the tongue.”

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“The new vantage from which Christian theology as a discourse on Christian identity must operate in the modern world, then, is the Christological horizon of Mary-Israel. To be Christian is to enter into this horizon. But where is the horizon concretely displayed, where is it made visible if not in despised dark (and especially dark female) flesh? Is this not the flesh of homo sacer . . .the flesh that is impoverished, "despised and rejected of men," flesh that in shame we "hide our faces from" (cf. Isa. 53:3)? But if this is the case, it follows that the poverty of dark flesh is where one finds the wealthy God. . . In (Christ"s) taking on the form of the slave, the from of despised dark (female) flesh there is the diclsoure (sic) of divinity, a disclosure that undoes the social arrangement of the colonial-racial tyranny (tynannos,), as the seventh-century theologian Maximus the Confessor called it, that is the darker side of modernity”

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