Rewrite Quotes - page 6
You have to keep challenging yourself. I've always tried to do that, and I'm not saying I've always been successful. Maybe I've rewritten the same song; it's inevitable, but I've always been mindful of taking the writing somewhere else. You can't stick in your little comfort zone.
Paul Weller (singer)
I chose to rewrite it in poetry because the original Ramayana was in poetry- the fact is, it's sort of been corrupted into prose. In its original form it was an epic poem rather like the Iliad or works of that sort. Rather than traditional poetry, it was a verse novel, without a traditional structure. What I most wanted to do was to preserve the essential musicality of the lines. Especially as the Ramayana like so many stories, was based on a fundamentally oral tradition.
Daljit Nagra
Of all the stuff I write, probably 75% never gets recorded. Sometimes it's because I've read it at shows a few times to lukewarm response. But usually it's because I think it's not right. I will sometimes rewrite the same idea a few times before it feels good. I do this as opposed to taking a piece and tinkering with it in an effort to make it right. The earlier drafts wouldn't (and shouldn't) get recorded, because they're not as good.
John S. Hall
Sometime 30 years ago I wrote a piece for the Stan Kenton Neophonic Band. The night of the concert at the Music Center Auditorium in Los Angeles Stan counted it off much too fast. When it came to the recapitulation at the end, the woodwind instrumentation had changed to mixtures of piccolos, flutes and saxes; and being too fast, it turned into a woodwind knuckle-buster. I was hiding on the floor between the seats. Later, when this was recorded, Stan counted too slowly. That recording was released without my piece. Years later when Stan created his "The Creative World of Stan Kenton" record company, Capitol was so angry that he had left them and released everything they had in the can to jeopardize his market. My piece was released with the first third cut off. I rewrote this for my present instrumentation and when we first went through it, while conducting, I was in tears to finally hear what I had written 30 years ago.
Clare Fischer
I don't think the issue's about being against gay marriage. It's about being for traditional marriage and articulating the reason that's important. You have to have a basic family structure. There's never been a civilization that has rewritten what marriage and family means and survived. So there is a sense in which, you know, it's one thing to say if people want to live a different way, that's their business. But when you want to redefine what family means or what marriage means, then that's an issue that should require some serious and significant debate in the public square.
Mike Huckabee
The ideal of Pakistan was launched by Iqbal in 1930, and in 1940 it became the official political goal of the Muslim League. Aligarh Muslim University has often been described as the cradle of Pakistan. From their better knowledge of and appreciation for modern culture, the Aligarh thinkers accepted the modern value of religious tolerance. Not to the extent that they would be willing to co-exist with the Hindus in a single post-colonial state, but at least to this extent that they wanted to do something about the image of intolerance which Islam had come to carry. Around 1920 Aligarh historian Mohammed Habib launched a grand project to rewrite the history of the Indian religious conflict.
Koenraad Elst
Around 1920 Aligarh historian Mohammed Habib launched a grand project to rewrite the history of the Indian religious conflict... Mohammed Habib's excise in history-rewriting cannot stand the test of historical criticism on any score... The unanimous and entirely coherent testimony that the wars in Hindustan were religious wars of Muslims against Kafirs is a different matter altogether: denying this testimony is not a matter of small adjustments, but of replacing the well-attested historical facts with their diametrical opposite. Habib tried to absolve the ideology (Islam) of the undeniable facts of persecution and massacre of the Pagans by blaming individuals (the Muslims). The sources however point to the opposite state of affairs: Muslim fanatics were merely faithful executors of Quranic injunctions. Not the Muslims are guilty, but Islam.
Koenraad Elst
Unfortunately for all of them, the Archaeological Survey of India (2003) and the Allahabad High Court (2010) reconfirmed the old consensus: of course, a Hindu temple had stood at the site and had been forced to make way for the mosque. So, all these Leftist efforts to impose a rewritten version of history had been in vain. Moreover, in her recent book Rama and Ayodhya, Meenakshi Jain has documented what a sorry figure these supposed "experts” have cut when they were questioned in court during the Ayodhya proceedings. One after another was forced to admit that he didn't really know, that he hadn't been to the site though pontificating on its archaeology, that is was all just a hypothesis. So, those were the people who had been cited as authority by all the politicians, journalists and India-watchers. If the truth of their politically motivated deception is given proper publicity, their game will be over. (Ch. 16)
Koenraad Elst
When the legend is retold, it mirrors the reality of the time, and one can learn from studying how various authors have attempted to retell the story. I don't think we have an obligation to change it radically. I think that if we ever move too far from the basic story, we would lose something very precious. I don't, for instance, approve of fantasy that attempts to go back and rewrite the Middle Ages until it conforms to political correctness in the twentieth century. That removes all the benefit from reading the story. If you don't understand other people in their time and why they did what they did, then you don't understand your own past. And when you lose your past, you lose some potential for your own future.
C. J. Cherryh
Why am I compelled to write? Because the writing saves me from this complacency I fear. Because I have no choice. Because I must keep the spirit of my revolt and myself alive. Because the world I create in the writing compensates for what the real world does not give me. By writing I put order in the world, give it a handle so I can grasp it. I write because life does not appease my appetites and hunger. I write to record what others erase when I speak, to rewrite the stories others have miswritten about me, about you.
Gloria E. Anzaldúa
