Once there was a horse, and on the horse there was a rider. How handsome they looked in the autumn sunlight, approaching a strange city! People thronged the streets or called from the high windows. Old women sat among flowerpots. But when you looked about for another horse or another rider, you looked in vain. My friend, said the animal, why not abandon me? Alone, you can find your way here. But to abandon you, said the other, would be to leave a part of myself behind, and how can I do that when I do not know which part you are?
Glück, Louise. Faithful and Virtuous Night, Farrar, Straus and Giroux, New York, 2014: 59.
Why are the votes of those who don’t have standards or education or culture worth the same as the votes of people who do have them? Why is a vote obtained with a revolver to the head or by brainwashing people with advertising or buying them off with fifty thousand pesos worth the same as a vote expressed freely? Ask the defenders of democracy. That’s the great perversity, but we’re not allowed to say that. If everybody had education and the variations between high and low, in terms of culture, democracy would be universal and we’d be in Sweden, but that’s not the way it is. In Africa people vote for those in their own tribe and that’s why the party of the biggest tribe always wins, and you know the only way a tribe has to reduce the number of voters for another tribe? The machete. In many countries in Africa, it isn’t dictatorship that’s led to civil war, but democracy. The small tribes hate the system that gives power to the biggest clan, and what is power? The right to take control of a country. Here, it’s different because there are no tribes, but there are clans, and lately, tyrants. […] The [candidate] who wins has the most money, or the one who has the most arms and is stronger. The alpha male wins, because democracy, in terms of sexuality, is a masochistic relationship: power is given to the strong man so that he can exercise it over the weak man, who adopts an attitude of submission that consists of turning his back, lifting his hip, and offering his anus in order to avoid confrontation.
Gamboa, Santiago. Night Prayers, a novel. Translated by Howard Curtis, Europa Editions, 2016: 222–223.
No one forces you to write. The writer enters the labyrinth voluntarily—for many reasons, of course: because he doesn’t want to die, because he wants to be loved, etc.—but he isn’t forced into it. He’s no more forced than a politician is forced into politics or a lawyer is forced into law school. The great advantage for the writer is that the lawyer or the politician, outside his country of origin, tends to flounder like a fish out of water, at least for a while—whereas a writer outside his native country seems to grow wings. The same thing applies to other situations. What does a politician do in prison? What does a lawyer do in the hospital? Anything but work. What, on the other hand, does a writer do in prison or in the hospital? He works. Sometimes he works a lot (not to mention poets). Of course the claim can be made that in prison the libraries are no good and that in hospitals there often are no libraries. It can be argued that in most cases exile means the loss of the writer’s books, among other material losses, and in some cases even the loss of his papers, his unfinished manuscripts, projects, letters. It doesn’t matter. Better to lose manuscripts than lose your life. The point is that the writer works wherever he is, even while he sleeps, which isn’t true of those in other professions. Actors, it can be said, are always working, but it isn’t the same: the writer writes and is conscious of writing, whereas the actor, under great duress, only howls. Policemen are always policemen, but that isn’t the same either, because it’s one thing to be and another to work. The writer is and works in any situation. The policeman only is. And the same is true of the professional assassin, the soldier, the banker. Whores, perhaps, come closest in the exercise of their profession to the practice of literature.
Bolaño, Roberto. Between Parentheses: Essays, Articles, and Speeches, 1998–2003. Translated by Natasha Wimmer, New Directions Books, 2011: 57.
My third novel is out to alpha readers (many thanks to them). It took four years and four months to research and write with a 19-month hiatus in the middle. That’s nearly double the time it took to write the others. I’m grateful to all the places I sat writing in the notebook, usually at a bar or bookshop somewhere in the city (before COVID-19). I’m especially grateful to the following people for their inspiration: Ricardo Piglia (specifically Target in the Night), Esperanza Marie, Esther Vigil, Chris Dire, Roberto Bolaño (specifically The Unknown University), Chris Ransick, The Ancient Mariner, and the town of Salida, Colorado.
[D.C. police] aggressiveness [in the 1990s] came at an appalling human and eventually financial cost. A 73-year-old retired postal worker was beaten after officers mistook him for a suspect; the man ended up with a broken arm. A 56-year-old-woman was beaten with a nightstick after challenging officers involved in an altercation with two of her children; another woman was cursed at, hit, and maced outside of the restaurant where she worked. Much like Staten Island’s Eric Garner, a 31-year-old deaf man named Frankie Murphy stopped breathing while an officer held him in a choke hold; he died in police custody. After a dangerous ride in a police wagon–much like the one suffered by Freddie Gray in Baltimore–a 28-year-old former US Marine named James Cox won two separate lawsuits against the police. As a result of such incidents, D.C. paid out about $1 million per year to victims of police misconduct during the early 1990s. Yet the abuses continued.
At the same time, a culture of impunity flourished with regard to less violent but more common police intrusions into the daily lives of black citizens. Swearing and yelling, making belittling remarks, using illegitimate orders, conducting random and unwarranted searches, demanding that suspects “get up against the wall”–these behaviors rarely led to lawsuits or newspaper coverage. But for residents of the city’s poorest neighborhoods, especially young people, this treatment became part of the social contract, a tax paid in exchange for the right to move in public spaces. Police mistreatment became part of growing up.
Whatever their individual intentions or motivations, officers were bound by a system that was the source of their orders, training, and beliefs. Their job was to make teeth rattle, “arrest those s.o.b.s,” and to prove that they were the biggest gang in town. In cities across America, they still do.
 Forman, Jr., James. Locking up Our Own: Crime and Punishment in Black America, Farrar, Straus and Giroux, New York, 2017: 171.
Son … I write you in your fifteenth year. I’m writing you because this was the year you saw Eric Garner choked to death for selling cigarettes; because you know now that Renisha McBride was shot for seeking help, that John Crawford was shot down for browsing in a department store. And you have seen men in uniform drive by and murder Tamir Rice, a twelve-year-old child whom they were oath-bound to protect. And you have seen men in the same uniforms pummel Marlene Pinnock, someone’s grandmother, on the side of the road. And you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate reaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy. Sell cigarettes without the proper authority and your body can be destroyed. Resent the people trying to entrap your body and it can be destroyed. Turn into a dark stairwell and your body can be destroyed. The destroyers will rarely be held accountable. Mostly they will receive pensions. And destruction is merely the superlative form of a dominion whose prerogatives include friskings, detainings, beatings, and humiliations. All of this is common to black people. And all of this is old for black people. No one is held responsible.
There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege and even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth. You must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.
Here is what I would like for you to know: In America it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this. I have no praise anthems nor old Negro spirituals. The spirit and the soul are the body and brain, which are destructible—that is precisely why they are so precious. And the soul did not escape. The spirit did not steal away on gospel wings. The soul was the body that fed the tobacco and the spirit was the blood that watered the cotton, and these created the first fruits of the American garden. And the fruits were secured through the bashing of children with stovewood, through hot iron peeling skin away like husk from corn.
 Coates, Ta-Nehisi. Between the World and Me, Spiegel & Grau, New York, 2015: 9-10.