What is most important is to cease legislating for all lives what is liveable only for some, and similarly, to refrain from proscribing for all lives what is unlivable for some.

It is true that non-governmental organisations working within strong human rights frameworks are now confounded by securitarian forms of logic and power that extend the paternalistic bias of their work in new ways.

All of those who inhabit the world have a right to be here by virtue of their being here at all. To be here means you have a right to be here.

I never did like the assertion of the "innate" inferiority or women or Blacks, and I understood that when people tried to talk that way, they were trying to "fix" a social reality into a natural necessity. And yet, sometimes we do need a language that refers to a basic, fundamental, enduring, and necessary dimension of who we are, and the sense of sexed embodiment can be precisely that.

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.

It's not like it's a brand new vocabulary that permits to have a new reality. It's rather a new vocabulary that lets us see that our lives have always been more complex than traditional categories allow. So, I think, you know, maybe the introduction of new words permits us to rethink what we've taken for granted about what forms bodies take, what the name is for certain kinds of sexual, intimate relations, how we think of a life.

There are ordinary spaces where people do, more or less, share neighbourhoods. In Haifa, there are whole communities that are more or less integrated. But of course that is with Palestinian Israelis who have, for the most part, accepted certain kinds of cooperative models, and also accept second-class citizenship.