In oppressing, one becomes oppressed. Men are enchained by reason of their very sovereignty; it is because they alone earn money that their wives demand checks, it is because they alone engage in a business or profession that their wives require them to be successful, it is because they alone embody transcendence that their wives wish to rob them of it by taking charge...

To be oppressed means to be deprived of your ability to choose.

Unfortunately, oppression does not automatically produce only meaningful struggle. It has the ability to call into being a wide range of responses between partial acceptance and violent rebellion. In between you can have, for instance, a vague, unfocused dissatisfaction; or, worst of all, savage infighting among the oppressed, a fierce love-hate entanglement with one another like crabs inside the fisherman's bucket, which ensures that no crab gets away. This is a serious issue for African-American deliberation.

To answer oppression with appropriate resistance requires knowledge of two kinds: in the first place, self-knowledge by the victim, which means awareness that oppression exists, an awareness that the victim has fallen from a great height of glory or promise into the present depths; secondly, the victim must know who the enemy is. He must know his oppressor's real name, not an alias, a pseudonym, or a nom de plume!

Oppression tries to defend itself by its utility.

Being oppressed means the absence of choices

Social oppression is at work when the ways of others diminish who we are or stop us from pursuing our own goals. Often the most highly adaptive among us are the least aware of this process, and often they are socially the least successful and authentic — they have adapted into a predictable character and have lost their spontaneity and authenticity.

In an imperialist racist patriarchal society that supports and condones oppression, it is not surprising that men and women judge their worth, their personal power, by their ability to oppress others.

Do remember, though, that sometimes the people you oppress become mightier than you would like.

When we oppress others, we end up oppressing ourselves.

The decision to use torture as a terror of retribution gives an inner satisfaction to the person who practises it, even if this is difficult for him to accept openly. Having been injured and humiliated by aggression, he can now humiliate in his turn those whom he considers to be his aggressors, and rediscover his self-esteem. As an ex-soldier of the Algerian War explains, forty years after the events: ‘You could feel a certain form of jubilation while being present at such extreme scenes . . . Doing to a body whatever you feel like doing to it.’ Reducing the other to a state of complete impotence gives you a feeling of supreme power. This feeling is one which torture gives you more than murder does, since the latter does not last: once dead, the other becomes an inert object and no longer produces that jubilation which stems from fully triumphing over the will of another, without his ceasing to exist.

A status not freely chosen or entered into by an individual or a group is necessarily one of oppression and the oppressed are by their nature (i.e., oppressed) forever in ferment and agitation against their condition and what they understand to be their oppressors. If not by overt rebellion or revolution, then in the thousand and one ways they will devise with and without consciousness to alter their condition

the oppressor would not be so strong if he did not have accomplices among the oppressed

It is bad to be oppressed by a minority, but it is worse to be oppressed by a majority. For there is a reserve of latent power in the masses which, if it is called into play, the minority can seldom resist. But from the absolute will of an entire people there is no appeal, no redemption, no refuge but treason.

When people are intimidated about having their own opinions, oppression is at hand.