Possibility is not a luxury; it is as crucial as bread. - Judith Butler

The ethical stand of nonviolence has to be linked to a commitment to radical equality. And more specifically, the practice of nonviolence requires an opposition to biopolitical forms of racism and war logics that regularly distinguish lives worth safeguarding from those that are not—populations conceived as collateral damage, or as obstructions to policy and military aims.

To affirm equality is to affirm a cohabitation defined in part by an interdependency that takes the edge off the individual boundaries of the body, or that works that edge for its social and political potential.

Violence as a tool is already operating in the world before anyone takes it up: that fact alone neither justifies nor discounts the use of the tool. What seems most important, however, is that the tool is already part of a practice, presupposing a world conducive to its use; that the use of the tool builds or rebuilds a specific kind of world, activating a sedimented legacy of use. When any of us commit acts of violence, we are, in and through those acts, building a more violent world.