There is an arc of spontaneous revolts, beautiful in their creative beginnings, which traverses boundaries and borders and creates new solidarities and imaginations but which under the whip of the forces of order and strategies to buy-off sectors of the revolt becomes fragmented.

Counter-violence against the colonial regime is liberatory because it is an act, and by acting, the absolute power of colonialism, internalized by the colonized, is shaken.

The military defeat of an oppressive regime is important, but it does not answer our problems. It is where our problems begin, since social change cannot be reduced to a military solution.

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.

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

Political change does not really lead to any fundamental change for most of the people, indeed because politics (even if it calls itself democratic) is elitist and barred to most people, so it is necessary to look to new movements outside of politics.

The Syrian people do not recognize themselves in the elite politics of the Muslim Brotherhood or the left, each of which is looking for an external power rather than the people's own self-activity.

For Fanon, becoming actional is connected to his idea of a new humanism, which is explicitly critical of European humanism so intimately connected with colonialism. So, it is not simply about finding new concepts from anywhere, but being both critical and self-critical and also being very open to what is happening on the ground.

Organization has to come from an agreement about principles, rather than just the need to coordinate: so as much as we must all act today in a concerted manner, that should not be the ground of an organization.

Fanon calls his ideology a new humanism, not only in contrast to the elite humanism of the West, but also on the axiom that the wretched of the earth, understood socially, think and thus must be a basis of a new politics. This, of course, is not achieved immediately, but it must become an explicit element of the struggle for liberation.

The problem in Syria, I think, is that when there is so much violence, there is not only very little chance to create spaces for liberation, but also all talk is quickly swallowed up by it. People are trying to keep their heads down because they are being bombarded all the time.

Many of the democratization projects are a real threat to real democracy.

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.