David

“There was no doubt now in Ender's mind. There was no help for him. Whatever he faced, now and forever, no on ewould save him from it. Peter might be scum, but Peter had been right, always right; the power to cause pain is the only power that matters, the power to kill and destroy, because if you can't kill then you are always subject to those who can, and nothing and no one will ever save you.”
― Orson Scott Card, Ender’s Game

“Without the presence of black people in America, European-Americans would not be "white"-- they would be Irish, Italians, Poles, Welsh, and other engaged in class, ethnic, and gender struggles over resources and identity. (p. 107-108)”
― Cornel West, Race Matters

“Fundamentally only two great novelties have come out of recent warfare. They are: (1) mechanical vehicles, which relieve the Soldier of equipment hitherto carried by him; (2) air supply, which relieves the vehicle of the road.”
― S.L.A. Marshall, The Soldier's Load and the Mobility of a Nation

“Richard Joseph’s seminal work on Nigerian governance—to which this book owes an intellectual debt—appeared in 1987 and a lively academic discussion of “prebendalism,” its core idea, continues right up to the present, though mostly in academic rather than policy circles.[5] Prebendalism and neopatrimonialism can exist anywhere; their essence is the privatization and exploitation of public resources by those who control the government and its bureaucracy.[6] By origin, “prebendal” refers to Anglican and Roman Catholic clergy assigned to cathedrals that were entitled to a share of the foundation’s income by virtue of their position—not as a return for the services they might or might not perform. The income itself is called a “prebend” and the recipient is called a “prebendary.” In the Nigerian context, prebendal describes the behavior of elites that access and share the government’s oil revenue, not because of their services to the state, but because they are entitled to do so. There is the expectation that prebendal beneficiaries will share their prebend with their patrons and their clients. This relationship, in which patrons distribute wealth to their clients, is often described as neopatrimonial.[7] Hence, prebendalism is intimately related to the neopatrimonial patronage-clientage organization of Nigerian society. Prebendal behavior is most salient among elites, but its spirit and that of neopatrimonialism extend throughout society. A policeman at a checkpoint is salaried. But because he controls the checkpoint, he is entitled to ask for a bribe, and does so: “What do you have for me today?” He is expected to share a portion of the bribe he receives with his boss or patron and with subordinates and family. The system is partly a product of poverty: the policeman at the checkpoint may not have received his salary for months, and, if he had, it is too small to support a family. So, his bribe collection is part of a system of work-arounds. This system of entitlements and sharing is unregulated except by various local customs and wide open to abuse.”
― John Campbell, Nigeria and the Nation-State: Rethinking Diplomacy with the Postcolonial World