Quotes from Azar Nafisi

It is not accidental that the most unsympathetic characters in Austen's novels are those who are incapable of genuine dialogue with others. They rant. They lecture. They scold. This incapacity for true dialogue implies an incapacity for tolerance, self-reflection and empathy.

We envy people like you, and we want to be you; we can't, so we destroy you.

The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one's individuality, that unique which evades description but differentiates one human being from the other.

you cannot just be stubborn against something, you need to be stubborn for something as well

There are so many different forms of silence: the silence that tyrannical states force on their citizens, stealing their memories, rewriting their histories, and imposing on them a state-sanctioned identity. Or the silence of witnesses who choose to ignore or not speak the truth, and of victims who at times become complicit in the crimes committed against them. Then there are the silences we indulge in about ourselves, our personal mythologies, the stories we impose upon our real lives.

The crisis besetting America is not just an economic or political crisis; something deeper is wreaking havoc across the land, a mercenary and utilitarian attitude that demonstrates little empathy for people's actual well-being, that dismisses imagination and thought, branding passion for knowledge as irrelevant.

fiction is like a spider's web, attached ever so slightly perhaps, but still attached to life at all four corners.

Going away isn't going to help as much as you think. The memory stays with you, and the stain. It's not something you slough off once you leave.

I searched modern fiction and poetry for clues to how we confronted and evaded reality, how we articulated our experience and turned to language not to revel ourselves but to hide. I was as sure then as I am now that by looking at contemporary Iranian fiction I could gain access to a real understanding of political and social events. (p289)

How can we protect ourselves from a culture of manipulation, where tastes and flavors are re-created chemically in laboratories and given to us as natural food, where religion is packaged, televised and tweeted and commercials influence us to such an extent that they dictate not only what we eat, wear, read and want but what and how we dream. We need the pristine beauty of truth as revealed to us in fiction, poetry, music and the arts: we need to retrieve the third eye of imagination.

She resented the fact that her veil, which to her was a symbol of her sacred relationship to God, had now become an instrument of power, turning the women who wore them into political signs and symbols. Where do your loyalties lie, Mr. Bahri, with Islam or the state?

How do you tell someone she has to learn to love herself and her own body before she can be loved or love?

You don't understand their mentality. They won't accept your resignation because they don't think you have the right to quit. They are the ones who decide how long you should stay and when you should be dispensed with. More than anything else, it was this arbitrariness that had become unbearable.

So few American novels have happy endings. Perhaps this is not surprising in a nation whose declaration of independence provides its citizens not with the right to happiness, but the right to its pursuit.

At that time, she had worn the scarf as a testament to her faith. Her decision was a voluntary act. When the revolution forced the scarf on others, her action became meaningless.

Our personal fears and emotions are at times stronger than public danger. By keeping them secret, we allow them to remain malignant. You need to be able to articulate something if you want it to go away, and to do that, you must acknowledge that it exists.

I no longer believe that we can keep silent. We never really do, mind you.

One cancels the other, and yet without one, the other is incomplete. In the first photograph, standing there in our black robes and scarves, we are as we had been shaped by someone else's dreams. In the second, we appear as we imagined ourselves. In neither could we feel completely at home.

It was one of those rare nights when I was kept awake not by my nightmares and anxieties but by something exciting and exhilarating. Most nights I lay awake waiting for some unexpected disaster…I think I somehow felt that as long as I was conscious, nothing bad could happen…

It wasn't courage that motivated this casual, impersonal manner of treating so much pain; it was a special brand of cowardice, a destructive defense mechanism, forcing others to listen to the most horrendous experiences and yet denying them the moment of empathy: don't feel sorry for me; nothing is too big for me to handle. This is nothing, nothing really.

incapacity for true dialogue implies an incapacity for tolerance, self-reflection and empathy.

Living in the Islamic Republic is like having sex with a man you loathe.

Stories are not mere flights of fantasy or instruments of political power and control. They link us to our past, provide us with critical insight into the present and enable us to envision our lives not just as they are but as they should be or might become. Imaginative knowledge is not something you have today and discard tomorrow. It is a way of perceiving the world and relating to it.

Fiction is an antidote, a reminder of the power of individual choice. Every novel has at its core a choice by at least one of its protagonists, reminding the reader that she can choose to be her own person, to go against what her parents or society or the state tell her to do and follow the faint but essential beat of her own heart.