If we are trying to account for mobilization, we have to ask, under what conditions do outraged forms of knowing lead to social mobilizations and movements? So awareness alone does not suffice, and neither does outrage.

All of us, as bodies, are in the active position of figuring out how to live with and against the constructions - or norms - that help to form us.

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.

Revenge tries to solve the problem of vulnerability. If I strike back, I transfer vulnerability from myself to the other. And yet by striking back I produce a world in which my vulnerability to injury is increased by the likelihood of another strike. So it seems as if I'm getting rid of my vulnerability and instead locating it with the other, but actually I'm heightening the vulnerability of everyone and I'm heightening the possibility of violence that happens between us.

I do think it's important that we experiment with new vocabularies. That new words help us conceptualize our social existence in a different way.

The Gulf War was a clear precedent as well, and it let us begin to understand how the US government would go to war to secure strategic oil reserves and potential markets.

When I was young there were lesbians who said "Oh, I will free myself of all norms of masculinity, all norms of heterosexuality ". And then, they ended up in very complex relationships that were maybe full of heterosexual power dynamics or full of lesbian forms of masculinity and they became very confused.