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Here we can understand the function of 'political correctness', it protect us from the toxic imaginary of the white subject. Our concern is not what the white subject thinks, but rather the fact that we do not want to be invaded by its toxic and dirty fantasies.

— Plantation Memories by Grada Kilomba (Page 93)

"I am not a potentiality of something", writes Fanon, "I am wholly what I am. I do not have to look for the universal". While traditionally the white subject would write: "I am a potentiality of something, I am not wholly what I am. I do have to look for the universal" - I have been everywhere and touched everything. In opposition to white dominant scholarship, Fanon does not see himself as the embodiment of the absolute, of the powerful. As a Black man he is not searching for the universal; he simply describes what he sees. In his writings he invites us into his universe, not into the universal, and this subjectivity is an important dimension of marginal discourses and a creative form of decolonizing knowledge. When opting for a phenomenological interpretation, I believe I am transforming again configurations of both knowledge and power.

— Plantation Memories by Grada Kilomba (Page 49)

In that moment the traumas of eviction, the sadness, the grief for the world shift into a perspective the size of the universe, beyond and yet also within me. I become like a child, my senses enlivened and amazed by the newness of the world rather than an adult blasé by the darkness of our times. I am nourished by the connective power of wonder for everything that is alive, all those bodies that express their inwardness and concern for aliveness; remind me that we are never alone in this intelligent world that we are immersed in and part of this world that is not a collection of mute mechanical somethings but a commons of creative someones, this world that we have spent so many years fighting with and for. It all makes sense again.

— We Are ‘Nature’ Defending Itself by Isabelle Fremeaux, Jay Jordan (Page 124)

We believe the difference between art and ritual is that a ritual is not a reflection, expression or representation of a world, it is a tool to create and transform it. An important ritual for us is May Day, because it is as political as it is pagan. Its roots are in Beltane, celebrated on the eve of May 1, a fire festival honoring the explosive fecundity of life in springtime. In many parts of the world this is marked with the erection of maypoles, connecting earth and sky. Traditionally, folk danced around them and often, orgies followed. Perhaps it's no coincidence that, in 1887, revolutionaries used the next day to rage against death, organizing demonstrations to commemorate the execution of seven anarchists following the Haymarket bombings the year earlier. Within a generation, May Day had become international workers day. It is our favorite holiday because it weaves together ecology, communism and anarchism.

— We Are ‘Nature’ Defending Itself by Isabelle Fremeaux, Jay Jordan (Page 115)

The first felling of trees for timber in 2014 gave rise to serious ethical conflicts as some inhabitants of the zad were adamant that the forest should be 'respected' and therefore kept untouched. But for many involved in what would become Abracadabois, this view of a nature so pure it should remain unstained by human intervention, separated and museumified, is only the flip side of the modern coin that sees it solely as a resource to exploit. Idolization and exploitation are rooted in the same notion of a neat, deep separation between humans and their 'environment'. But 'we' are in and with and of 'nature'. Our greatest challenge is to learn to collaborate and participate with the living, rather than dominate it. To move beyond these divisive conflicts, the group has committed to develop a shared vision and increased sensitivity through skill sharing, collective learning and a common appreciation of the forest.

— We Are ‘Nature’ Defending Itself by Isabelle Fremeaux, Jay Jordan (Page 104)

The day after the [Carnival against Capitalism], the frontpage headline of the Financial Times read "Anticapitalists Besiege City of London". We were exalted. But even 20 years ago we felt a toxic pattern repeating. As the adrenaline of those days of rage would wear off, a fissure seeped in sadness would grow inside us. We would always return home to an everyday life still besieged by capitalism. Our forms of life would continue to nourish the extractivist logic of the capitalist metropolis. We had to do something before the fissure became an abyss. And so we deserted, for something very different.

— We Are ‘Nature’ Defending Itself by Isabelle Fremeaux, Jay Jordan (Page 12)