Quotes About Resistance

There is so much resistance to the idea of animal culture that one cannot escape the impression that it is an idea whose time is come.

entrenched disbelief is oddly immune to evidence.

A person with low associative barriers, on the other hand, may think to connect ideas or concepts that have very little basis in past experience, or that cannot easily be traced logically. Therefore, such ideas are often met with resistance and sentiments such as, "If this is such a good idea, someone else would have thought of it." But that is precisely what someone else would not have done, because the connection between the two concepts is not obvious.

When I search for man in the technique and the style of Europe, I see only a succession of negations of man, and an avalanche of murders.

When we revolt it's not for a particular culture. We revolt simply because, for a variety of reasons, we can no longer breathe

The native must realize that colonialism never gives anything away for nothing.

One avoids Creolisms. Some families completely forbid Creole and mothers ridicule their children for speaking it.

In the colonial countries, on the contrary, the policeman and the soldier, by their immediate presence and their frequent and direct action maintain contact with the native and advise him by means of rifle butts and napalm not to budge. It is obvious here that the agents of government speak the language of pure force

In the colonial context the settler only ends his work of breaking in the native when the latter admits loudly and intelligibly the supremacy of the white man's values.

There is not occupation of territory on the one hand and independence of persons on the other. It is the country as a whole, its history, its daily pulsation that are contested, disfigured, in the hope of a final destruction. Under these conditions, the individual's breathing is an observed, an occupied breathing. It is a combat breathing.

Chaque fois qu'un homme a fait triompher la dignité de l'esprit, chaque fois qu'un homme a dit non à une tentative d'asservissement de son semblable, je me suis senti solidaire de son acte.

As soon as the Negro comes to an understanding of himself, and understands the rest of the world differently, when he gives birth to hope and forces back the racist universe, it is clear that his trumpet sounds more clearly and his voice less hoarsely. The new fashions in jazz are not simply born of economic competition. We must without any doubt see in them one of the consequences of the defeat, slow but sure, of the southern world of the United States.

Not so long ago the Earth numbered 2 billion inhabitants, i.e., 500 million men and 1.5 billion "natives." The first possessed the Word, the others borrowed it.

colonialism is not a machine capable of thinking, a body endowed with reason. It is naked violence and only gives in when confronted with greater violence.

Erkek kardeÅŸ, k?z kardeÅŸ, yoldaÅŸ, sömürge burjuvazisi taraf?ndan yasaklanan sözcüklerdir, çünkü ona göre kardeÅŸim cüzdan?md?r, yolda??m çevirdiÄŸim dolaplard?r.

The Third World today faces Europe like a colossal mass whose project should be to try to resolve the problems to which Europe has not been able to find the answers.

Erkek kardeÅŸ', 'k?z kardeÅŸ', 'yoldaÅŸ' sömürge burjuvazisi taraf?ndan yasaklanan sözcüklerdir, çünkü ona göre kardeÅŸim cüzdan?md?r, yolda??m çevirdiÄŸim dolaplard?r.

The colonist is not content with stating that the colonized world has lost its values or worse never possessed any. The "native" is declared impervious to ethics, representing not only the absence of values but also the negation of values. He is, dare we say it, the enemy of values. In other words, absolute evil.

The Church in the colonies is a white man's Church, a foreigners' Church. It does not call the colonized to the ways of God, but to the ways of the white man, to the ways of the master, the ways of the oppressor. And as we know, in this story many are called but few are chosen.

The native who decides to put the program into practice, and to become its moving force, is ready for violence at all times. From birth it is clear to him that this narrow world, strewn with prohibitions, can only be called in question by absolute violence.

The colonized' subject thus dicovers that his life, his breathing and his heartbeats are the same as the colonist's. He discovers that the skin of a colonist is not worth more than the 'native's.

Brother,' 'sister,' 'comrade' are words outlawed by the colonialist bourgeoisie because in their thinking my brother is my wallet and my comrade, my scheming.

The colonized's revolutionary new assurance stems from this. If, in fact, my life is worth as much as the colonist's, his look can no longer strike fear into me or nail me to the spot and his voice can no longer petrify me. I am no longer uneasy in his presence. In reality, to hell with him. Not only does his presence no longer bother me, but I am already preparing to waylay him in such a way that soon he will have no other solution but to flee. The colonial context, as

A colonized people is not alone. In spite of all that colonialism can do, its frontiers remain open to new ideas and echoes from the world outside. It discovers that violence is in the atmosphere, that it here and there bursts out, and here and there sweeps away the colonial regime—that same violence which fulfills for the native a role that is not simply informatory, but also operative.