Best 32 quotes in «morocco quotes» category

For my money, insecurity, depression, etc, can be healed by way of El Morocco, sad songs at 4am, and the pop of a champagne cork

I loved Morocco. It's very exotic and different from anywhere I've ever been. I had an amazing day there in the high Atlas Mountains near Mount Tamadot, when I rode by donkey into a Berber village and drank some mint tea with a Berber family. It was exceptional.

If you travel in countries like Morocco, and I say that because I have just come from Morocco, if people are shouting at each other in an argument, violence is not going to follow. That would be just so far removed.

I never got hurt when I was in Morocco doing all the horse riding and my own stunts. But on the last day on the last shot I slid off my horse and landed on my bottom. I did not get hurt but it was very embarrassing.

In Morocco, before you even get to the matter of the sale, you have to coax the owner to sell.

You mentioned the Free Trade Agreement and yes I can't tell you how pleased we are that Morocco is one of the countries that our country is going to begin negotiating a Free Trade Agreement with.

Morocco is the greatest. I should be getting money from the Moroccans because I'm just telling everyone that it's a wonderful place to go.

To visit Morocco is still like turning the pages of some illuminated Persian manuscript all embroidered with bright shapes and subtle lines.

The four main orientations of Morocco's foreign policy: the Maghreb, the Arab world, Africa and other partners

The Princess and the Pea?" Gabrielle suggested. "Not enough time," Kat said "Where's Waldo?" Gabrielle went on. "No." Hamish recoiled. "I am still not allowed back in Morocco.

There are pockets of great food in Spain, but there are also pockets of very mediocre food in Spain, and the same in Morocco and the same in Croatia and the same in Germany and the same in Austria.

You know how I came up with the name 'Road to the Super Bowl?' It's an homage to the old Bob Hope - Bing Crosby buddy movies - you know, like 'Road to Zanzibar' or 'Road to Morocco.' Can you tell? All I've done my whole life is go to movies.

Decadence, decadence, he said to himself. They’ve lost everything and gained nothing. The French had merely daubed on the finishing touches at the end of a process which had begun five hundred years ago, at least. Their intuitive moral desires coincided with the ideals embodied in the formulas of their religion, yet they could live in accordance neither with those deepest impulses nor with the precepts of the religion, because society came in between with all the pressure of its tradition. No one could afford to be honest or generous or merciful because every one of them distrusted all the others; often they had more confidence in a Christian they were meeting for the first time than in a Moslem they had known for years.

Bouteflika: Your position was one of principle, it was very clear. Your press—Newsweek, the New York Times—were very objective on the problem. And we find that the U.S. could have stopped the Green March. The U.S. could have stopped it, or favored it. Kissinger: That’s not true. Bouteflika: We think on the contrary that France played a crude role. There was no delicacy, no subtlety. Bourguiba, Senghor—they tried to use what influence remained for France. Bongo. No finesse, no research. I don’t know if this corresponds to your situation. But there are sentiments, and we were very affected because we thought it was an anti-Algerian position. Kissinger: We don’t have an anti-Algerian position. The only question was how much to invest. To prevent the Green March would have meant hurting our relations completely with Morocco, in effect an embargo. Bouteflika: You could have done it. You could stop economic aid and military aid. Kissinger: But that would have meant ruining our relations with Morocco completely. Bouteflika: No. The King of Morocco would not have gone to the Soviets. Kissinger: But we don’t have that much interest in the Sahara. Bouteflika: But you have interests in Spain, and in Morocco. Kissinger: And in Algeria. Bouteflika: And you favored one. [FOREIGN RELATIONS OF THE UNITED STATES, 1969-1976, VOLUME E-9, PART 1, DOCUMENTS ON NORTH AFRICA, 1973-1976 110. Memorandum of Conversation - Paris, December 17, 1975, 8:05–9:25 a.m.]

Although this was not a comforting point of view, he did not reject it, because it coincided with one of his basic beliefs: that a man must at all costs keep some part of himself outside and beyond life. If he should ever for an instant cease doubting, accept wholly the truth of what his senses conveyed to him, he would be dislodged from the solid ground to which he clung and swept along with the current, having lost all objective sense, totally involved with existence.

In this city [Tingis] the Libyans say that Antaeus is buried; and Sertorius had his tomb dug open, the great size of which made him disbelieve the Barbarians. But when he came upon the body and found it to be sixty cubits long, as they tell us, he was dumbfounded, and after performing a sacrifice filled up the tomb again, and joined in magnifying its traditions and honours. Now, the people of Tingis have a myth that after the death of Antaeus, his wife, Tinga, consorted with Heracles, and that Sophax was the fruit of this union, who became king of the country and named a city which he founded after his mother; also that Sophax had a son, Diodorus, to whom many of the Libyan peoples became subject, since he had a Greek army composed of the Olbians and Mycenaeans who were settled in those parts by Heracles. But this tale must be ascribed to a desire to gratify Juba, of all kings the most devoted to historical enquiry; for his ancestors are said to have been descendants of Sophax and Diodorus. [The Life of Sertorius]

Food stall owners reach out with menus, calling out their dinner selections like midway prizes

During this period of his life, Burroughs was seeking a physical utopia, a place where he could live and act as he wanted with interference from neither official state authority nor unofficial moral authority. In fact, he wanted to live in a place where he was out of place and where consequently he would be free.

Every little thing makes a difference, whether you decide it yourself or whether it’s pure accident. So many people have had the whole course of their lives changed by something perfectly simple like, let’s say, crossing the street at one point instead of another.” “Yes, yes, yes, I know,” Stenham said with exaggerated weariness. “As far as I’m concerned that’s just as boring, and a lot more false, by the way. The point I’m trying to make is that he loves his world of Koranic law because it’s his, and at the same time he hates it because his intuition tells him it’s at the end of its rope. He can’t expect anything more from it. And our world, he hates that too, just on general principles, and yet it’s his only hope, the only way out—if there is one for him personally, which I doubt.

Gardens and chocolate both have mystical qualities.

So I close this long reflection on what I hope is a not-too-quaveringly semi-Semitic note. When I am at home, I will only enter a synagogue for the bar or bat mitzvah of a friend's child, or in order to have a debate with the faithful. (When I was to be wed, I chose a rabbi named Robert Goldburg, an Einsteinian and a Shakespearean and a Spinozist, who had married Arthur Miller to Marilyn Monroe and had a copy of Marilyn’s conversion certificate. He conducted the ceremony in Victor and Annie Navasky's front room, with David Rieff and Steve Wasserman as my best of men.) I wanted to do something to acknowledge, and to knit up, the broken continuity between me and my German-Polish forebears. When I am traveling, I will stop at the shul if it is in a country where Jews are under threat, or dying out, or were once persecuted. This has taken me down queer and sad little side streets in Morocco and Tunisia and Eritrea and India, and in Damascus and Budapest and Prague and Istanbul, more than once to temples that have recently been desecrated by the new breed of racist Islamic gangster. (I have also had quite serious discussions, with Iraqi Kurdish friends, about the possibility of Jews genuinely returning in friendship to the places in northern Iraq from which they were once expelled.) I hate the idea that the dispossession of one people should be held hostage to the victimhood of another, as it is in the Middle East and as it was in Eastern Europe. But I find myself somehow assuming that Jewishness and 'normality' are in some profound way noncompatible. The most gracious thing said to me when I discovered my family secret was by Martin, who after a long evening of ironic reflection said quite simply: 'Hitch, I find that I am a little envious of you.' I choose to think that this proved, once again, his appreciation for the nuances of risk, uncertainty, ambivalence, and ambiguity. These happen to be the very things that 'security' and 'normality,' rather like the fantasy of salvation, cannot purchase.

POEM FOR SOUKAÏNA” **** To tell of my new Moroccan Love, Ô, I court her everyday. But just as a pearl in the mud is a pearl, So is my Love just an Arab girl… in that I offer her constant, loving woos, but she’ll ask me in return that I give her flooze*. That’s when I kiss her and shrug, and I say, “Someday.” And she gives me her love free anyway. * * * Ô, my Love is a child of the souks. In Casablanca born. A gypsy thief, “Soukaïna” named. We met in the souks of Marrakech, It was here my heart she tamed. Ô, she came at nineteen to Marrakech, In search of wild fun. And she lived in Marrakech seven years, Before my heart she won.

That still did not invalidate their purity in his eyes, so long as they continued to live the way they lived: sitting on the floor, eating with their fingers, cooking and sleeping first in one room, then in another, or in the vast patio with its fountains, or on the roof, leading the existence of nomads inside the beautiful shell which was the house. If he had felt that they were capable of discarding their utter preoccupation with the present, in order to consider the time not yet arrived, he would straightway have lost interest in them and condemned them as corrupt.

Stenham had always taken it for granted that the dichotomy of belief and behavior was the cornerstone of the Moslem world. It was too deep to be called hypocrisy; it was merely custom. They said one thing and they did something else. They affirmed their adherence to Islam in formulated phrases, but they behaved as though they believed, and actually did believe, something quite different. Still, the unchanging profession of faith was there, and to him it was this eternal contradiction which made them Moslems. But Amar’s relationship to his religion was far more robust: he believed it possible to practice literally what the Koran enjoined him to profess. He kept the precepts constantly in his hand, and applied them on every occasion, at every moment. The fact that such a person as Amar could be produced by this society rather upset Stenham’s calculations. For Stenham, the exception invalidated the rule instead of proving it: if there were one Amar, there could be others. Then the Moroccans were not the known quantity he had thought they were, inexorably conditioned by the pressure of their own rigid society; his entire construction was false in consequence, because it was too simple and did not make allowances for individual variations.

All Moroccans are justifiably proud of the development of democratic institutions in Morocco.

We look up to see if it is day or night. If stars burn cool and moon does shine, We take to smoke divine and wine. If breath of sun does belch its heat, we boil coffee and prepare to eat.

You know what politique is? It is the French word for a lie. Kdoub! Politique! When you hear the French say: our politique, you know they mean: our lies. And when you hear the Moslems, the Friends of Independence, say: our politique, you know they mean: our lies. All lies are sins. And so, which displeases Allah more, a lie told by a Nazarene, who doesn’t know the true faith from the false, or a lie told by a Moslem, who does?

There is a Cinzano on the table beside me and a siphon of aerated water. I am at a loss to know how ants have got into the siphon. Neither the ants themselves nor the people who filled the siphons can have intended this.

There's a little war in progress here. There won't be anything left of the place if it goes on at this rate." (But it's hard to feign innocence if you've eaten the apple, he reflected.) "And it looks to me as if it is going to go on, because the French aren't going to give in, and certainly the Arabs aren't, because they can't. They're fighting with their backs the the wall." "I thought maybe you meant you expected a new world war," he lied. "That's the least of my worries. When that comes, we've had it. You can't sit around mooning about Judgement Day. That's just silly. Everybody who ever lived has always had his own private Judgment Day to face anyway, and he still has. As far as that goes, nothing's changed at all.

Yes, but perhaps he did have something to do with it.” (In such arguments Stenham often found himself unexpectedly extolling the bourgeois virtues.) “If he was good himself, and worked hard—” “Never!” cried Amar, his eyes blazing. “You’re a Nazarene, a Christian. That’s why you talk that way. If you were a Moslem and said such things, you’d be killed or struck blind here, this minute. Christians have good hearts, but they don’t know anything. They think they can change what has been written. They’re afraid to die because they don’t understand what death is for. And if you’re afraid to die, then you don’t know what life is for. How can you live?

You have to hate them, you mean? You can’t decide: I will or I won’t hate them?” Amar did not completely understand. “But I hate them now,” he explained. “The day Allah wants me to stop hating them, He’ll change my heart.” The man was smiling, as if to himself. “If the world’s really like that, it’s very easy to be in it,” he said. “It will never be easy to be in the world,” Amar said firmly. “Er tabi mabrhach. God doesn’t want it easy.

Bahrain is moving at one pace, Morocco another, Qatar at another, Kuwait at yet another. And we are there to assist our friends.