Nova > Nova's Quotes

“Progo,' Meg asked. 'You memorized the names of all the stars - how many are there?'

How many? Great heavens, earthling. I haven't the faintest idea.'

But you said your last assignment was to memorize the names of all of them.'

I did. All the stars in all the galaxies. And that's a great many.'

But how many?'

What difference does it make? I know their names. I don't know how many there are. It's their names that matter.”
― Madeleine L'Engle, A Wind in the Door

“All around you, people will be tiptoeing through life, just to arrive at death safely. But dear children, do not tiptoe. Run, hop, skip, or dance, just don't tiptoe.”
― Shane Claiborne

“All bodies are autonomous. If we wish to be respected, we must respect both ourselves and others, regardless of color, gender, age, ability, sexual orientation, etc. Respect includes acknowledging a person’s right to live their life and make healthy choices. Respect does not include violating others’ rights through our actions or words.”
― Laura Tempest Zakroff, Weave the Liminal: Living Modern Traditional Witchcraft

“You will never be able to escape from your heart. So it's better to listen to what it has to say. That way, you'll never have to fear an unanticipated blow.”
― Paulo Coelho, The Alchemist

“It is feminist thinking that empowers me to engage in a constructive critique of [Paulo] Freire’s work (which I needed so that as a young reader of his work I did not passively absorb the worldview presented) and yet there are many other standpoints from which I approach his work that enable me to experience its value, that make it possible for that work to touch me at the very core of my being. In talking with academic feminists (usually white women) who feel they must either dismiss or devalue the work of Freire because of sexism, I see clearly how our different responses are shaped by the standpoint that we bring to the work. I came to Freire thirsty, dying of thirst (in that way that the colonized, marginalized subject who is still unsure of how to break the hold of the status quo, who longs for change, is needy, is thirsty), and I found in his work (and the work of Malcolm X, Fanon, etc.) a way to quench that thirst. To have work that promotes one’s lib­eration is such a powerful gift that it does not matter so much if the gift is flawed. Think of the work as water that contains some dirt. Because you are thirsty you are not too proud to extract the dirt and be nourished by the water. For me this is an experience that corresponds very much to the way individuals of privilege respond to the use of water in the First World context. When you are privileged, living in one of the richest countries in the world, you can waste resources. And you can especially justify your dispos­al of something that you consider impure. Look at what most people do with water in this country. Many people purchase special water because they consider tap water unclean—and of course this purchasing is a luxury. Even our ability to see the water that come through the tap as unclean is itself informed by an imperialist consumer per­ spective. It is an expression of luxury and not just simply a response to the condition of water. If we approach the drinking of water that comes from the tap from a global perspective we would have to talk about it differently. We would have to consider what the vast majority of the peo­ ple in the world who are thirsty must do to obtain water. Paulo’s work has been living water for me.”
― bell hooks, Teaching to Transgress: Education as the Practice of Freedom