Quotes by Palestinian Authors

Be my lover between two wars waged in the mirror, she said.I don't want to return now to the fortress of my father's house.Take me to your vineyard.Let me meet your mother.Perfume me with basil water.Arrange me on silver dishes, comb me, imprison me in your name,let love kill me.

Sometimes people carried anger around for years, in a secret box inside their bodies, and it grew tighter like a hardening knot. The problem with it getting tighter and smaller was that the people did, too, hiding it. Liyana had seen this happen even in elementary school. Somebody wasn't fair to somebody and the hurt person just held it in. By the end of the year they had nearly disappeared. But other people responded differently. They let their anger grow so large it ate them up – even their voices and laughter. And still they couldn't get rid of it. They forgot where it had come from. They tried to shake it loose, but no one liked them by now.Liyana wondered if the person who could let it out the same size it was to begin with, was luckiest.In Jerusalem, so much old anger floated around, echoed from fading graffiti, seeped out of cracks. Sometimes it bumped into new anger in the streets. The air felt stacked with weeping and raging and praying to God by all the different names.

I know she is crying. Her tears fall on the wrong side, into the bottomless well inside her.

a woman will tell youevery home she has ever inhabitedhas been broken intostarting with her body

the reverse side of love is unbearable loss.

That's the thing about war: it's never enough to disable the buildings, to blow holes into their middles; instead, they're hit over and over again, as if to pound them to dust, to disintegrate them, to remove them from the earth, to deny that families ever lived in them. But people did live there. And they needed to return, even though there was nothing left to return to except forbidding piles of broken concrete and cable wires sticking out of the heaps like markers of malevolence.

What does freedom mean if we accept the fundamental premise that humans are social beings, raised in certain social and historical contexts and belonging to particular communities that shape their desires and understandings of the world?

Knowledge means rising above immediacy, beyond self, into the foreign and distant. The object of such knowledge is inherently vulnerable to scrutiny; the object is a ‘fact’ which, if it develops, changes, or otherwise transforms itself in the way that civilizations frequently do, nevertheless is fundamentally, even ontologically stable. To have such knowledge of such a thing is to dominate it, to have authority over it.

The Orient and Islam have a kind of extrareal, phenomenologically reduced status that puts them out of reach of everyone except the Western expert. From the beginning of Western speculation about the Orient, the one thing th orient could not do was to represent itself. Evidence of the Orient was credible only after it had passed through and been made firm by the refining fire of the Orientalist’s work.

Do you know, Mother, that Haj Salem was buried alive in his home? Does he tell you stories in heaven now? I wish I had had a chance to meet him. To see his toothless grin and touch his leathery skin. To beg him, as you did in your youth, for a story from our Palestine. He was over one hundred years old, Mother. To have lived so long, only to be crushed to death by a bulldozer. Is this what it means to be Palestinian?

I love women whose hidden desires make horses put an end to their lives at the threshold