Ali Zaidi

“Another world is not only possible, she is on her way. Maybe many of us won't be here to greet her, but on a quiet day, if I listen very carefully, I can hear her breathing.”
― Arundhati Roy, War Talk

“What we knew is dead, and maybe the greatest part of what we were is dead. What's out there is new and perhaps good, but it's nothing we know.”
― Steinbeck, John

“On his coronation in 1802, Gia-long wished to call his realm ‘Nam Viêt’ and sent envoys to gain Peking’s assent. The Manchu Son of Heaven, however, insisted that it be ‘Viêt Nam.’ The reason for this inversion is as follows: ‘Viêt Nam’ (or in Chinese Yüeh-nan) means, roughly, ‘to the south of Viêt (Yüeh),’ a realm conquered by the Han seventeen centuries earlier and reputed to cover today’s Chinese provinces of Kwangtung and Kwangsi, as well as the Red River valley. Gia-long’s ‘Nam Viêt,’ however, meant ‘Southern Viêt/Yüeh,’ in effect a claim to the old realm. In the words of Alexander Woodside, ‘the name “Vietnam” as a whole was hardly so well esteemed by Vietnamese rulers a century ago, emanating as it had from Peking, as it is in this century. An artificial appellation then, it was used extensively neither by the Chinese nor by the Vietnamese. The Chinese clung to the offensive T’ang word “Annam” . . . The Vietnamese court, on the other hand, privately invented another name for its kingdom in 1838–39 and did not bother to inform the Chinese. Its new name, Dai Nam, the “Great South” or “Imperial South,” appeared with regularity on court documents and official historical compilations. But it has not survived to the present.’3 This new name is interesting in two respects. First, it contains no ‘Viet’-namese element. Second, its territorial reference seems purely relational – ‘south’ (of the Middle Kingdom).4 That today’s Vietnamese proudly defend a Viêet Nam scornfully invented by a nineteenth-century Manchu dynast reminds us of Renan’s dictum that nations must have ‘oublié bien des choses,’ but also, paradoxically, of the imaginative power of nationalism. If”
― Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism

“If the president on his visit to China had witnessed Chinese peasants eating from garbage cans, he almost certainly would have cited it as proof that communism doesn’t work. What does it prove when it happens in the capitalist success called America?’’52 OneofeveryfiveU.S.adultsisfunctionallyilliterate.Oneoffourinhabits”
― PARENTI Michael, Democracy for the Few: Eighth Edition