Teju Cole Quotes

I suddenly feel a vague pity for all those writers who have to ply their trade from sleepy American suburbs, writing divorce scenes symbolized by the very slow washing of dishes.

The novelist can't successfully depict such horrifying reality. But she can, and must, try, to bear witness. There are many ways of doing this; the mode I prefer is indirect.

The White Savior Industrial Complex is not about justice. It is about having a big emotional experience that validates privilege.

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.

Love perhaps includes the promise that when the mob comes for you I'll go against the mob.

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.

If you see a theme that you might want to take a photo of, you sort of stand there for an hour waiting for it to resolve, waiting for the geometry of a theme to be exactly what you want them to be. That was my process to get photos.

For purposes of marketing, writers are designated as poets, novelists, or something else. But writing is about matchmaking, an attempt to marry sensations with apt words.

The white savior supports brutal policies in the morning, founds charities in the afternoon, and receives awards in the evening.

Oh, I love labels, as long as they are numerous. I'm an American writer. I'm a Nigerian writer. I'm a Nigerian American writer. I'm an African writer. I'm a Yoruba writer. I'm an African American writer. I'm a writer who's been strongly influenced by European precedents. I'm a writer who feels very close to literary practice in India - which I go to quite often - and to writers over there.

I schooled in the Boston area.

I adore imaginary monsters, but I am terrified of real ones.

Things don't go away just because you choose to forget them.

Each time I caught sight of geese swooping in formation across the sky, I wondered how our life below might look from their perspective, and imagined that, were they ever to indulge in such speculation, the high-rises might seem to them like firs massed in a grove.

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.

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.

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.

It is a work of psychogeography, albeit in a less explicit sense than Iain Sinclair's or Will Self's. It had to be fiction though, because I needed that freedom of including whatever belonged, and cutting out whatever didn't. The main fiction in it was matching Julius' generous and self-concealing character to New York's generous and self-concealing character. I think this also adds to my answer about New York's personality in the book.

It takes a few years to understand what we've lived through. At the moment, we're still sort of mired in the irrelevant bullshit. There isn't yet that public conversation about 9/11.

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.

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.

The strange thing, though, is that most people who write novels these days seem to be aware of only a fraction of its possibilities. Kundera goes on and on about this, and I never tire of reading him on the subject, because I agree very deeply with it.

I couldn't remember what life was like before I started walking.

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.

We experience life as a continuity, and only after it falls away, after it becomes the past, do we see its discontinuities. The past, if there is such a thing, is mostly empty space, great expanses of nothing, in which significant persons and events float.

I'm not trying to be in your face and take a picture that is like a journalistic kind of image. I got interested in a kind of complicated, compiled, visual field.

To be alive, it seemed to me, as I stood there in all kinds of sorrow, was to be both original and reflection, and to be dead was to be split off, to be reflection alone.

Each neighborhood of the city appeared to be made of a different substance, each seemed to have a different air pressure, a different psychic weight: the bright lights and shuttered shops, the housing projects and luxury hotels, the fire escapes and city parks.

One of the difficulties of photography is that it is much better at being explicit than at being reticent.

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.

Echo is very important to me. I love the repetition of motifs, or the slight alteration of what's been said before. This is part of how one creates a mood, a psychological caul, in fact, around the reader.

What's interesting about Twitter is the unmediatedness of it, the directness of it. I'm on a train somewhere in New York and I send out a tweet. Somebody sitting at dinner in Bombay checks their phone and they see it.

A MOB is not, as is so often said, mindless. A MOB is single-minded.

Note-taking is important to me: a week's worth of reading notes (or "thoughts I had in the shower" notes) is cumulatively more interesting than anything I might be able to come up with on a single given day.

The big idea behind it was to somehow participate in the discussion about justice. What does it mean to be just to the others out there whose lives we do not think about. One of the answers I came up with was simply tell their stories.

There's a reticence necessary when you consider the suffering of others. Into the space created by that reticence, you bring in those things that best help us confront ambiguity: music, painting, film, and so on.

I deeply respect American sentimentality, the way one respects a wounded hippo. You must keep an eye on it, for you know it is deadly.

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.

I'm not hopeful about America, and I'm not hopeful about the world, no. Life goes on and, for those of us who are lucky, there's a great deal to enjoy in it. But will things get better for most people? I don't know. I don't see the evidence.

It wasn't a deception: all lovers live on partial knowledge.

The energies of Lagos life- creative, malevolent, ambiguous- converge at the bus stops

tried to focus on a particular aspect of this historical moment: the failure of mourning. This is something I haven't seen a great deal of in the writing around this disaster. And my view is that you write about disaster by writing around it, by writing allusively.

Life's too short for anxious score-keeping

Perhaps this is what we mean by sanity: that, whatever our self-admitted eccentricities might be, we are not villains of our own stories.

Not explicitly, no. Compared to this enormous, relentless evolutionary activity in the built environment, writing is small potatoes.

The content of Saul Leiter's photographs arrives on a sort of delay: it takes a moment after the first glance to know what the picture is about. You don't so much see the image as let it dissolve into your consciousness, like a tablet in a glass of water.

It is dangerous to live in a secure world.

Sebald, Naipaul, and Joyce are three of my biggest influences, all of them for their formal freedom and their ability to create mood. So those comparisons are immensely flattering and, of course, unearned.