We set the actors on the scene through the banal discourse of "conflict" in ways that fully deflect from the history and struggle of colonial resistance, refusing as well by that means to link the resistance to other forms of colonial resistance, their rationale, and their tactics.

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

In the first instance, performativity must be understood not as a singular or deliberate ‘act,’ but, rather, as the reiterative and citational practice by which discourse produces the effects that it names

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.

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.

As we interpret ourselves differently, we also live ourselves differently.

Sexual harassment law is very important. But I think it would be a mistake if the sexual harassment law movement is the only way in which feminism is known in the media.