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“Language as culture is the collective memory bank of a people's experience in history.”
― NgÅ©gÄ© wa Thiong'o, Decolonising the Mind: The Politics of Language in African Literature

“I mean to ask whether there is any way of avoiding the hostility expressed by the division say, of men into "us" (Westerners) and "they" (Orientals). For such divisions are generalities whose use historically and actually has been to press the importance of the distinction between some men and some other men, usually towards not especially admirable ends.”
― Edward W. Said, Orientalism

“Ah, sahib. I know you just come to comfort a old man left to live by hisself. Soomintra say I too old-fashion. And Leela, she always by you. Why you don’t sit down, sahib? It ain’t dirty. Is just how it does look.â€�
Ganesh didn’t sit down. ‘Ramlogan, I come to buy over your taxis.”
― V.S. Naipaul, The Mystic Masseur and Miguel Street

“It was not long after that Ganesh saw a big new notice in the shop, painted on cardboard.
‘Is Leela self who write that,� Ramlogan said. ‘I didn’t ask she to write it, mind you. She just sit down quiet quiet one morning after tea and write it off.�
It read:

NOTICE
NOTICE, IS. HEREBY; PROVIDED: THAT, SEATS!
ARE, PROVIDED. FOR; FEMALE: SHOP, ASSISTANTS!

Ganesh said, ‘Leela know a lot of punctuation marks.�
That is it, sahib. All day the girl just sitting down and talking about these puncturation marks. She is like that, sahib.”
― V.S. Naipaul, The Mystic Masseur and Miguel Street

“In this postcolonial context, my contention is that interreligious engagement is enhanced by renewed attention to the particularity of religious traditions. From a European (Anglican) standpoint, a revised particularist theology of religions is proposed as an appropriate Christian theology for our time that respects the integrity of Christianity and of other religious traditions. This particularist approach concerns Christian terms of engagement with other religious traditions, as these may be understood in Christian theological terms. Having regard to questions raised in the opening paragraph above, centred in trinitarian thinking, as capable of hospitality to the liberative and interreligious concerns of post-colonial, Asian and feminist theologies; respectful interreligious engagement and the pursuit of gender justice amid increasing global diversity need not require repudiation of orthodox trinitarian thought and its liturgical expressions.”
― Jenny Daggers, Postcolonial Theology of Religions: Particularity and Pluralism in World Christianity

“There was no denying the fact that the death of sugarcane was sounding the knell for something else in the country. What can we call it?”
― Maryse Condé, Crossing the Mangrove

“—I don't believe in that shit, Oscar. That's our parents' shit.
—It's ours too, he said.”
― Junot Díaz, The Brief Wondrous Life of Oscar Wao

“I say, ‘Man, you best behave youself this time, cause we ain’t never getting this mattress out from in here.â€� â€� Berry say, ‘Don’t you worry about that. Cause I’s a married man now, I got to behave. My name done write.â€� He say, ‘Why I going in some other bed when I got this big foam bed to lie in?â€� I say, ‘It ain’t the bed it’s who does hot the sheets.â€� He say, ‘Well best bring them sheets let we hot them up right now.”
― Robert Antoni, Blessed Is the Fruit: A Novel

“I ain't know what it is to be a girl Mistress Grandsol. I pass straight from child to woman without even a pause for girl between. Girl is a privilege I never know.”
― Robert Antoni, Blessed Is the Fruit: A Novel