Politcs Quotes

“Even President Reagan couldn’t understand him. During an early briefing Casey delivered to the national security cabinet, Reagan slipped Vice President Bush a note: “Did you understand a word he said?” Reagan later told William F. Buckley, “My problem with Bill was that I didn’t understand him at meetings. Now, you can ask a person to repeat himself once. You can ask him twice. But you can’t ask him a third time. You start to sound rude. So I’d just nod my head, but I didn’t know what he was actually saying.”
Such was the dialogue for six years between the president and his intelligence chief in a nuclear-armed nation running secret wars on four continents.”
― Steve Coll, Ghost Wars: The Secret History of the CIA, Afghanistan, and Bin Laden from the Soviet Invasion to September 10, 2001

“Irony is about contradictions that do not resolve into larger wholes, even dialectically, about the tension of holding incompatible things together because both or all are necessary and true. Irony is about humour and serious play. It is also a rhetorical strategy and a political method, one I would like to see more honoured within socialist-feminism.”
― Donna J. Haraway, Simians, Cyborgs, and Women: The Reinvention of Nature

“मेरी सुलझी हुई दृष्टि का यही रहस्य है। दूसरो को सुख का रास्ता बताने के लिए में प्रश्न और उत्तर बता देता हूं।

तुम किस देश के निवासी हो?
भारत के।
तुम किस जाति के हो?
आर्य।
विश्व में सबसे प्राचीन जाति कौन?
आर्य।
और सबसे श्रेष्ठ?
आर्य।
क्या तुमने खून की परीक्षा कराइ है?
हां, उसमे सौ प्रतिशत आर्य सेल है।
देवता भगवान को क्या प्रार्थना करते है?
की हमे पुण्यभूमि भारत में जन्म दो।
बाकी भूमि कैसी है?
पापभूमि है।
देवता कही और जन्म नही लेते?
कतई नहीं। वे मुझे बताकर जन्म लेते है।
क्या देवताओ के पास राजनितिक नक्शा है?
हां, देवताओंके पास 'ऑक्सफर्ड वर्ल्ड एटलास' है।
क्या उन्हें पाकिस्तान बनने की खबर है?
उन्हें सब मालूम है। वे 'बाउंड्री कमीशन' की रेखा को मानते है।
ज्ञान विज्ञान किसके पास है?
सिर्फ आर्यो के पास।
यानी तुम्हारे पास?
नही हमारे पूर्वज आर्यो के पास।
उसके बाहर कही ज्ञान विज्ञान नही है?
कहीँ नहीँ।
इन हजारो सालो में मनुष्य जाति ने कोई उपलब्धि की?
कोई नहीँ। सारी उपलब्धि हमारे यहाँ हो चुकी थी।
क्या अब हमे कुछ शीखने की जरूरत है?
कतई नहीँ। हमारे पूर्वज तो विश्व के गुरू थे।
संसार में महान कौन?
हम, हम, हम।
मेरा ह्रदय गदगद होने लगा। अश्रुपात होने लगा। मैंने आँखे बंद कर ली। मुख से”
― Harishankar Parsai, निठल्ले की डायरी

“-स्वामीजी, पश्चिम के देश गौ की पूजा नही करते, फिर भी समृद्ध है?
- उनका तो भगवान दूसरा है बच्चा! उन्हें कोई दोष नही लगता।
- यानी भगवान रखना भी एक झंझट ही है। वह हर बात दंड देने लगता है।
- तर्क ठीक है, बच्चा, पर भावना गलत है।
- स्वामीजी, जहॉ तक मै जानता हूँ, जनता के मनमे इस समय गोरक्षा नही है, महगाई और अर्थिक शोषण है। जनता महँगाई के खिलाफ आंदोलन करती है। वह वेतन और महगाईभत्ता बढ़वाने के लिए हड़ताल करती है। जनता आर्थिक न्याय के लिए लड़ रही है। और इधर आप गोरक्षा आंदोलन लेकर बेठ गए है। इसमें तुक क्या है?
- बच्चा, इसमें तुक है। देखो जनता जब आर्थिक न्याय की मांग करती है, तब उसे किसी दूसरी चीज में उलज़ा देना चाहिए, नही तो वः खतरनाक हो जाती है। जनता कहती है- हमारी माँग है महगाई बन्ध हो, मुनाफाखोरी बन्द हो, वेतन।बढ़े, शोषण बंद हो, तब हम उससे कहते है की नही तुम्हारी बुनियादी मांग गोरक्षा है। बच्चा, आर्थिक क्राँति की तरफ बढ़ती जनता को हम रास्ते में ही गाय के खूंटे से बाँध देते है। यह आंदोलन जनता को उलझाये रखने के लिए है।”
― Harishankar Parsai, निठल्ले की डायरी

“Every student of political science, every student of political economy, every student of economics knows that the race can only be saved through a solid industrial foundation; that the race can only be saved through political independence. Take away industry from a race, take away political freedom from a race and you have a slave race.”
― Marcus Garvey, Selected Writings and Speeches of Marcus Garvey

“(...) the interaction of Social Democratic ideals with the realities of Russian society lead to the creation of a new social type, the praktik, the activists who actually ran local organizations. This new type was something of a hybrid, made up of both plebeian intellectuals and ‘intelligentnye workers’ (workers who adopted intelligentsia ideals).”
― Lars T. Lih, Critical Lives: Lenin

“La majorité, c'est personne. La minorité, c'est tout le monde.”
― Gilles Deleuze

“As ages passed we the people, were all blinded and misled in their ventures, by the heralds of the past. In the art of suppression apartheid and slavery were born and raised. In the final stage we established our earth as a drain of fuel and the religion of money made his appearance.”
― Nynke Visser

“History-note: Wednesday 23 July 2014. A national day of mourning in the majestic land of windmills, wooden shoes and tulips. Today the first 40 bodies came back to us from the holocaustic plane accident that caused 288 innocent victims; the nine guardians watched, eight of them sowed their respect in silence and one of them was howling like a hungry wolf to the East.”
― Nynke Visser

“If a leader merely carried out what historical forces made inevitable, it is not the person that mattered, it is the moment in time”
― Nigel Hamilton

“You always hear that crap about "kill them with kindness." Fuck that. Honestly, genuinely, truly—fuck that. As long as you let shitty people get away with shitty things, nothing ever changes. Why should I let them insult and degrade me and still grace them with my pearly whites? Why should we let ourselves get worn down by human garbage? It doesn't work that way. It can't. It mustn't.”
― Sasha Harding

“Keiller finds extinction looming everywhere – species dying off at a far faster rate than scientists had thought possible only a few years ago. The emphasis on extinction means that the concerns of Robinson in Ruins rhyme with the preoccupations that have emerged in speculative realist philosophy, which has focused on the spaces prior to, beyond and after human life. In some respects, the work of philosophers such as Ray Brassier and Tim Morton re-stages the old confrontation between human finitude and the sublime which was the former subject of a certain kind of landscape art. But where the older sublime concentrated on local natural phenomenon such as the ocean or volcanic eruptions which could overwhelm and destroy the individual organism or whole cities, speculative realism contemplates the extinction, not only of the human world, but of life and indeed matter itself. The prospect of ecological catastrophe means that disjunction between the lived time of human experience and longer durations is now not just a question of metaphysical contemplation, but a matter of urgent political concern, as one of Robinson’s touchstones, Fredric Jameson, noted. ‘[A]s organisms of a particular life span,’ Jameson writes in his essay ‘Actually Existing Marxism’,

we are poorly placed as biological individuals to witness the more fundamental dynamics of history, glimpsing this or that incomplete moment, which we hasten to translate into the alltoo-human terms of success or failure. But neither stoic wisdom nor the reminder of a longer-term view are really satisfactory responses to this peculiar existential and epistemological dilemma, comparable to the science-fictional one of beings inhabiting a cosmos they do not have organs to perceive or identify. Perhaps only the acknowledgement of this radical incommensurability between human existence and the dynamic of collective history and production is capable of generating new kinds of political attitudes; new kinds of political perception, as well as of political patience; and new methods for decoding the age as well, and reading the imperceptible tremors within it of an inconceivable future.

Amongst its requiem for neoliberal England, Robinson in Ruins gives us some intimations of those imperceptible tremors and inconceivable futures.”
― Mark Fisher, Ghosts of My Life: Writings on Depression, Hauntology and Lost Futures