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Anyone who has been in Israel long enough, as I have, knows that the worst corruption of young Israelis is the indoctrination they receive that totally dehumanizes the Palestinians. When an Israeli soldier sees a Palestinian baby he does not see an infant—he sees the enemy. This is why all the military documents, whether those ordering the occupation of villages in 1948, those instructing the air force in 2009 to resort to the Dahiyah Doctrine (the strategy that was meant to defeat Hezbollah in the 2006 assault on Lebanon with the carpet bombing of the eponymous southern suburb of Beirut, which is the Shiites' stronghold), or when bombarding Gaza, depict the civilian areas as military bases. In Israel, since 1948, ethnic cleansing is not just a policy—it is a way of life, and its constant practice criminalizes the state, not just its policies.

— On Palestine by Noam Chomsky, Ilan Pappé (Page 31)

Despite this energetic attempt to claim that Zionism was not part and parcel of the universal colonialist movement, there was no escape from understanding these Hebrew terms linked to the act of colonization. "To settle" is deemed as an act of colonization in the scholarly and political dictionary of the twentieth and twenty-first centuries. So there is no way out of it: even if the Zionist movement and later the state of Israel did not regard the expropriation of Palestine's land, quite often accompanied by dispossession of the natives, as an act of colonizing, everyone else did.

— On Palestine by Noam Chomsky, Ilan Pappé (Page 22)

En réalité, nous avons tous et toutes quelque chose de précieux à cacher: notre intimité. Chez nous, nous tirons les rideaux et fermons la porte de la salle de bains. Nous tenons à cet espace privé que constituent nos appartements, nos chambres, nos salles à manger. Nous le protégeons. Nous le défendons. Pourquoi notre vie privée sur Internet serait-elle moins importante? Notre intimité, siège de nos pensées, de nos sentiments, de nos émotions, est mise à mal, que ce soit sur Internet ou lorsque nous vaquons à nos occupations, surtout depuis l'arrivée des objets connectés.

— Déclic by Maxime Guedj, Anne-Sophie Jacques (Page 69)

Il est tentant - et moins anxiogène - de se persuader que la surveillance de masse ne nous concerne pas vraiment. Certaines personnes se sentent à l'abri en utilisant les différents outils et applications avec modération. D'autres encore naviguent sur les réseaux sociaux avec parcimonie et ne publient aucune photo personnelle. Tout le monde n'a pas cédé au smartphone dernier cri avec reconnaissance faciale, à l'assistant vocal à la maison, à la montre connectée. Est-ce pour autant vrai que nous n'avons rien à craindre? Rien n'est moins sûr.

— Déclic by Maxime Guedj, Anne-Sophie Jacques (Page 68)

The thing that I think Blacks in the Diaspora carry the Door of No Return in our senses. It is a passport which, after boarding the plane, we are unable to make disappear by tearing it up and throwing it into the toilet. We arrive with its coat of arms, its love knot, its streamers, its bugle, its emblem attesting to our impossible origins. This passport is from the territory of the Door. The territory is vast, its nature shiftable. We are always in the middle of the journey.

— A Map to the Door of No Return by Dionne Brand (Page 48 - 49)

Chez Facebook, l'asymétrie de pouvoir entre l'équipe qui maîtrise la plateforme et ses usagers est flagrante. Soit nous jouons le jeu et nous nous engageons de plus en plus, soit nous délaissons voire quittons la plateforme, au risque de perdre le contact avec nos «amis». Alors nous restons. Et de plus en plus longtemps.

— Déclic by Maxime Guedj, Anne-Sophie Jacques (Page 46 - 47)

The body is the place of captivity. The Black body is situated as a sign of particular cultural and political mean- ings in the Diaspora. All of these meanings return to the Door of No Return — as if those leaping bodies, those prostrate bodies, those bodies made to dance and then to work, those bodies curdling under the singing of whips, those bodies cursed, those bodies valued, those bodies remain curved in these attitudes. They remain fixed in the ether of history. They leap onto the backs of the contemporary — they cleave not only to the collective and acquired memories of their descendants but also to the collective and acquired memories of the other. We all enter those bodies.

— A Map to the Door of No Return by Dionne Brand (Page 35)

Yet when we commit to true love, we are committed to being changed, to being acted upon by the beloved in a way that enables us to be more fully self-actualized. This commitment to change is chosen. It happens by mutual agreement.

— All About Love by bell hooks (Page 185)

To know love we must surrender our attachment to sexist thinking in whatever form it takes in our lives. That attachment will always return us to gender conflict, a way of thinking about sex roles that diminishes females and males. To practice the art of loving we first have to choose love—admit to ourselves that we want to know love and be loving even if we do not know what that means.

— All About Love by bell hooks (Page 155)