I think of the described dynamics as a fluid negotiation. I don't think these specific interactions can happen to the black or brown body without the white body. And there are ways in which, if you say, "Oh, this happened to me," then the white body can say, "Well, it happened to her and it has nothing to do with me." But if it says "you," that you is an apparent part of the encounter.

I think the idea that the systemic problems in a society lead to illness is important to know. We shouldn't be separating out how we live with where we live, and what ails us with the environment we're in.

You can’t put the past behind you. It’s buried in you; it’s turned your flesh into its own cupboard. Not everything remembered is useful but it all comes from the world to be stored in you.

I think of the described dynamics as a fluid negotiation. I don't think these specific interactions can happen to the black or brown body without the white body. And there are ways in which, if you say, "Oh, this happened to me," then the white body can say, "Well, it happened to her and it has nothing to do with me." But if it says "you," that you is an apparent part of the encounter.

I asked a lot of friends and people I'd meet, "Can you tell me a story of a micro-aggression that happened to you in a place you didn't expect it to happen?" I wasn't interested in scandal, or outrageous moments. I was interested in the surprise of the intimate, or the surprise of the ordinary.

I don't really agree with the role model thing. People are always saying that athletes shouldn't do X or Y because they are role models.

The subject who speaks is situated in relation to the other. This privilege of the other ceases to be incomprehensible once we admit that the first fact of existence is neither being in itself nor being for itself but being for the other, in other words, that human existence is a creature. By offering a word, the subject putting himself forward lays himself open and, in a sense, prays.