I think maybe it's more important to know the traditional concepts we have for thinking about how bodies are feminine or masculine or how sexuality is, straight or gay. These categories very often fail to describe the complexity of who we are.

Gender assignment is a "construction" and yet many genderqueer and trans people refuse those assignments in part or in full. That refusal opens the way for a more radical form of self-determination, one that happens in solidarity with others who are undergoing a similar struggle.

I think that many of the mobilizations against the wars waged by the US and its allies since 2001 have been non-violent and massive. We have seen them throughout European capitals and in the US, and in many other parts of the world as well. So it is not only imaginable, but already actual.

Intersectionality has made an important contribution to social and political analysis, asking all of us to think about what assumptions of race and class we make when we speak about "women" or what assumptions of gender and race we make when we speak about "class." It allows us to unpack those categories and see the various kinds of social formations and power relations that constitute those categories.

Parody by itself is not subversive, and there must be a way to understand what makes certain kinds of parodic repetitions effectively disruptive, truly troubling, and which repetitions become domesticated and recirculated as instruments of cultural hegemony

What we need are poems that interrogate the world of pronouns, open up possibilities of language and life; forms of politics that support and encourage self-affirmation.

We need a legal and political understanding of the right of the refugee, whereby no solution for one group produces a new class of refugees - you can't solve a refugee problem by producing a new, potentially greater refugee problem.