The revolts themselves open up something very new. One has to be aware, or listen, or open one's mind to what are the new beginnings.

The grand schemes of liberation, however indistinct and amorphous, can quickly be compromised, consumed by petty disputes and local hatreds.

Fifty years is the long time to think about a thinker's relevance or to think of the relevance of their work to a contemporary period.

Spaces of liberation are, in a certain way, some kind of social spaces where people can not only get together and think about something else, but also act together. If you are thinking about an elemental solidarity, you are thinking about people acting together and taking decisions together, and thereby beginning to think about what sort of society they want to create. So, there is a need for liberated spaces; that is really difficult.

The colonial power tended to be France or Britain, and the Soviets were proclaimed as anti-imperialists. So, if you align yourself with the Soviets, it fits nicely with that kind of rhetorical division, but in reality it does not get you anywhere.

Manicheanism is like a vacuum, it is an either or situation that curtails or destroys the development of liberatory thought.

The revolts themselves open up something very new. One has to be aware, or listen, or open one's mind to what are the new beginnings.